Ordination

An abandoned church, which was built in 1960 has been closed since 2018. There was some talk that after almost three year there might be a new owner.

 

From the churches Facebook page:

 

Evergreen Park Presbyterian Church

8859 South Francisco Avenue

Evergreen Park, Illinois.

CLOSED!

  

December 13, 2018

 

Dear Friends,

 

After a great deal of discernment and work over the past year, our Session has decided the most faithful route for us to take is closure. We will continue to hold Sunday evening services at 5:00pm through the end of the year, with our last regular evening service on December 30th.

 

Due to our dwindling numbers, Session decided not to hold a Christmas Eve service this year. I would encourage you all to seek out a service close to you, or at a congregation you or your loved ones have been or are a part of.

 

That being said, I am looking forward with anticipation to celebrating our 72 years of faithful service on this corner of Evergreen Park with you this spring. We will hold a concluding service around the end of February / beginning of March, and you are invited! We will invite all of our members, friends, previous members, and pastors as well. Stay tuned for more information. I will update our Facebook page as soon as we have a date established.

 

It has been my privilege and blessing to serve you as pastor these past four and a half years. Please let me know if you have any questions or concerns, or if there is a way I can be a better pastor for you during this time. The Session and I will continue to communicate any new information we have for you as we get it. Thank you for being part of this wonderful community.

 

Blessings to you,

Jon

 

Ordination

 

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Outlining a Theory of General Creativity . .

. . on a 'Pataphysical projectory

 

Entropy ≥ Memory ● Creativity ²

__________________________________________________

 

Study of the day:

  

(discussing the Plato's allegory of the cavern)

  

"THE ALLEGORY OF CAMERA & OBSCURA".

 

Once upon a time there was two small dark boxes, illuminated with certainties, two small empty heads, full of hope, and whose sensitive soul was waiting until the external light penetrates them to dazzle them with an image of the "True Reality”. At the proper time, they finally opened.

 

Camera in pursuit of the Absolute, wanted all to see without any reflection. All, absolutely All ! Then, at the proper time, it decided to be totally overcome by the "True Entropic Reality", all its sensitivity offered to intensely feel everything, without any prejudice, without thinking one second with all these words which darkens the mind more than they enlighten it. It installed a hypersensitive film which it will push in spite of its coarse grain. It tuned her diaphragm to the maximum aperture, a long time, and gave up itself to ecstatically feel the whole true light of the whole True Entropic Reality.

 

Obscura in quest of the Universal Knowledge, wanted all to know precisely, it wanted all to understand and memorize with a maximum of details and discernment. Then at the proper time, it decided to focuse a depth of field as deep as possible, to choose a pause time as short as possible, to be sure to get the highest neatness of the True Real Universal Memory. It installed a hyperfine grain film which it will develop energetically to compensate its low sensitivity. It tuned the aperture at less than anything, and adjusted the pause time at an infinitesimal fraction of nothing.

 

The moral of the story ? All the photographers will say it to you !

 

Camera obtained the most luminous image which is at ounce the fuzziest one, an immaculate uniform Absolute Entropic white 100%blank.

 

Obscura obtained the finest image which is at ounce the darkest one, an immaculate uniform Universal black 100%blank.

 

From now on, when it chooses an aperture and a time of pause suitable to create less blind images, Camera finally formed in itself several suspicions of True Reality. They are images as poor of Absolute Sensitivity as weak of Universal Knowledge, but they are marvellous and magic images, illuminated by unexpected shapes and colors.

 

In the neighbourhood of the Absolute Entropy, each cell of Camera opens like a white sapphire prism dispersing and breaking up the Entropic light in colored iridescences. From her cells juxtaposition are emerging lines and shapes, metamorphosing the dazzling Entropic light in simple but unknowable .. shapes, only lacking some .. words to name them.

 

From now on, when it chooses an aperture and a time of pause suitable to create less blind images, Obscura finally formed in itself several suspicions of True Reality. They are images as poor of Universal Knowledge as weak of Absolute Sensitivity, but they are marvellous and magic images, rich of ambiguous signs and senses.

 

In the neighbourhood of the Universal Memory, each cell of Obscura opens like a black sapphire crystal dispersing and breaking up the universal darkness in colored enlightening sparks. From her cells juxtapositions are emerging now vowels, consonants and others signs, metamorphosing the gloomy universal darkness in simple but unknowable .. words, only lacking some .. shapes to imagine them.

  

 

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rectO-persO | E ≥ m.C² | co~errAnce | TiLt

Tombstone of educator and public servant John Millar (February 27, 1842 - October 3, 1905) and his wife. Mount pleasant Cemetery, Toronto, Canada. Spring afternoon, 2021. Pentax K1 II.

 

From: www.biographi.ca/en/bio/millar_john_13E.html?print=1

 

MILLAR, JOHN, educator, author, and public servant; b. 27 Feb. 1842 in Adare (Republic of Ireland), son of Henry Millar and Jane Piper; m. first 1864 Susan Dingle of Barton Township, Upper Canada, and they had one daughter; m. secondly 25 Sept. 1890 Katie McCallum in North Dorchester Township, Ont., and they had two daughters and one son; d. 3 Oct. 1905 in Toronto.

 

John Millar moved with his family to Upper Canada when he was an infant. His father cleared a home for them in Brock Township, near Uxbridge, but after a short time was killed while felling a tree. His mother was left to bring up John and two other small children.

 

John was educated in the township and in 1859 taught at the public school there. In 1862 he attended the Toronto Normal School, and he was subsequently employed as a teacher in Barton and then, from 1864 to 1869, in London. During this time he began extramural studies at the University of Toronto, from which he would receive a ba in 1872. In 1869 Millar started to teach at St Thomas High School; by 1874 he had become principal and he simultaneously held the principalship of the public school. He remained at St Thomas until May 1890, when the government of Oliver Mowat appointed him deputy minister of education for Ontario, a position he occupied until his death.

 

While in St Thomas, he was active in the Ontario Educational Association and began to contribute articles on educational and religious matters to the Canada Educational Monthly (Toronto) and the Methodist Magazine (Toronto and Halifax). He also annotated works of English literature, The deserted village, The task, and Sir Roger de Coverlet (Toronto, 1881) and Scott’s “Marmion” and Burke’s “Reflections on the revolution in France” (1882), for use in the high schools. Appointed a senator of the University of Toronto, he served for two terms, from 1884 to 1888, representing high school teachers. He was elected vice-president of the Dominion Educational Association in 1895 and president in 1904, but he did not live to complete his presidential term.

 

Millar’s pedagogical style and his early success as a schoolmaster are indicated by his achievements at St Thomas. Under the provincial school act of 1871, high schools were opened to a wider range of students: girls were admitted and the classics became optional. As a result, a public perception emerged that academic standards were being eroded. The new act allowed for the conversion of high schools to collegiate institutes, which were popularly viewed as being a direct route to a university education. Millar’s standards of scholarship and the teaching masters he selected were credited with making possible such a conversion at St Thomas. By it, the school obtained the elevated status of a collegiate institute and an additional grant from the provincial government; a curriculum emphasizing the classics and advanced mathematics was preserved. Although the establishment of collegiate institutes often suggested to the public mind the availability of an élite means to higher education, Millar’s efforts were intended to foster scholarship, not privilege.

 

His career coincided with a period when economic and social changes in Ontario were beginning to place new demands on the schools and when new ideas originating in Europe and the United States were starting to raise questions about the aims and methods of education. The pattern of his pedagogy affirmed the premises upon which Egerton Ryerson* had founded the Ontario school system. Millar saw the schools as an agency of the state, stressed progressive development of self-discipline among pupils, and decidedly rejected rote learning. But he also advocated reform. His intellectual sources included John Stuart Mill, Alexander Bain, and Herbert Spencer in England, and John Dewey, James Mark Baldwin, and William Torrey Harris in the United States. His educational philosophy thus had a democratic aspect. He wanted to draw the attention of public servants and teachers to individual differences among pupils and to broaden the curriculum to meet varying needs. Although some pupils might cease their education at the end of high school, and others pursue a university degree, all, he insisted, should have the benefit of an education designed to develop the whole person. The enhancement of individual abilities was best achieved through a comprehensive, not a specialized, curriculum. A course of study which concentrated on technical education, or music, or even the classics developed limited skills and narrow interests, and served only the instrumental needs of a future occupation. A more holistic approach would cover a range of intellectual and technical subjects and thereby furnish “rules for all times and all occupations.” Through such a comprehensive schooling the pupil could develop the self-motivation, intelligence, and discernment which Millar and other educators of his day viewed as pillars of moral character.

 

Millar discredited partial indicators of educational success, such as examinations, which were increasingly being used. At best, examinations illuminated only a narrow range of knowledge; on the other hand, they often had psychologically harmful effects on pupils and were a source of stress for teachers as well. Further, he felt that the reliance on them disarmed the professional inspectorate in Ontario whose job it was to ensure high standards of teaching and achievement; it also implicitly undermined the scholarship and commitment of the province’s teachers and forced them to narrow the range of learning. Demonstrating his confidence in the standards exhibited by the profession, he argued that promotion of pupils through the school system should be based on the teachers’ knowledge of their whole character.

 

Millar wanted educational opportunities to be as available in rural areas as they were in urban ones. He advocated the equalization of taxes, the establishment of a school library in every community, and the elimination of all school fees, as much to encourage the “unity of all classes” as to promote the principle of free and equal access to education.

 

In the matter of religion Millar, a Methodist, believed that although Christianity was the foundation of a civilized nation, in the long term a country could survive only if it had a progressive and democratic government unfettered by an official church or doctrine. He therefore urged indirect moral education to replace the direct teaching of religion in public schools. Advocated by most educators in the province by the mid 1890s, the policy had a twofold aim: to reinforce the traditional values of a predominantly English and Christian culture for the purpose of improving morality and participation in matters of citizenship, and to avoid denominational conflict by exploiting the common ground of Protestant churches. “Those who believe in the principles upon which [public schools] are conducted, generally hold that moral training . . . requires religious sanctions, but not religious instruction,” he wrote.

 

One of Millar’s progressive efforts was to help eliminate the most unwarranted differences between boys’ and girls’ education, manifested in separate classes and curricula that reflected customary distinctions in gender roles. In an essay of 1879, he argued that progressive and Christian societies were “fast acknowledging the justice of woman’s claims,” among which was the right to education on the same basis as men. Millar supported this right and the practical integration of the sexes. He maintained that the health of girls was beyond injury by mental exertion, that a new curriculum for them should go beyond drawing and music, and that a co-educational environment would give boys and girls “better opportunities for observing the development of different minds.” As to the common objection that morality would be undermined, Millar stressed that a morally sound schooling developed intellectual powers which turned pupils’ attention to industrious school work and mutual respect. In his time Millar witnessed a broadening of the curriculum for girls to include the sciences, mathematics, languages, and a scientifically based domestic and manual training. However, their levels of participation in these subjects, and the substance of their practical education, continued to reflect traditional gender roles.

 

John Millar’s most visible work as a public servant was his promotion and assessment of Ontario’s educational system. For the provincial exhibit at the 1893 Columbian exposition in Chicago, he prepared The educational system of the province of Ontario, Canada, which outlined virtually every organizational aspect of the ministry of education, its curriculum requirements, and its instructional practices. He carried out two comparative studies for the ministry, The school system of the state of New York (as viewed by a Canadian) (1898) and Technical education, report of a visit to the schools of Massachusetts . . . (1899). Millar’s purpose in the former was to detail features of the New York school system and evaluate them alongside those of Ontario. Among the superior characteristics of the Ontario one were its centralized administration, its grants to rural schools which had brought about a geographically even distribution of education (and improved attendance), its uniform course of instruction, and its more qualified school inspectors.

 

Technical education dealt with a subject of much controversy, the problem of turning out workers for an increasingly industrialized province. In Massachusetts some high schools specialized in technical training while retaining mathematics, languages, and the sciences. Millar agreed that such specialization would be appropriate for a few high schools in Ontario and would provide some students with “ready access to the industries of a large manufacturing city.” His pedagogical preference, however, was for the diffusion of manual training to all levels of schooling with an emphasis on skills such as woodworking, which could be taught by competent teachers, men and women. He was against the recruitment of technically experienced specialists with no teaching credentials. Manual training was, for Millar, a component of a holistic education which recognized the “value of intelligence in Mechanical operations” and allowed students to “receive those educating influences which will be of service to them in whatever occupation they may follow.”

 

Millar consolidated his ideas into two of his most influential texts. School management and the principles and practice of teaching . . . (Toronto and Montreal, 1896) was the first successful book on teacher training written by a Canadian and was authorized for use in Ontario normal schools from 1897 to 1915. Like much of Millar’s other work, it struck a balance between a stress on schooling as successive achievements in character formation, and an emphasis on the formal management of authority and decision-making in political and classroom jurisdictions. The importance of moral character and the need for conformity to political authority are the themes again in his Canadian citizenship (Toronto and Montreal, [1899?]). Subtitled “a treatise on civil government,” it outlines for high school pupils the practical character of citizenship as a gradual development of the government of self, family, school, and nation.

 

Millar was part of a movement through which the educational tradition in Ontario became more democratic while continuing to prize moral training, education for citizenship, centralization of authority, and development of professional expertise. His attempts to reform and consolidate the system were confined to the professional and administrative sphere. Like many other Ontario educators he disdained politics. Real and lasting social and individual improvement would, he believed, emanate from the thorough education and self-discipline of each person, and not from legislation.

  

By the sun and its brightness

And [by] the moon when it follows it

And [by] the day when it displays it

And [by] the night when it covers it

And [by] the sky and He who constructed it

And [by] the earth and He who spread it

And [by] the soul and He who proportioned it

And inspired it [with discernment of] its wickedness and its righteousness,

He has succeeded who purifies it,

And he has failed who instills it [with corruption].

Thamud denied [their prophet] by reason of their transgression,

When the most wretched of them was sent forth.

And the messenger of Allah [Salih] said to them, "[Do not harm] the she-camel of Allah or [prevent her from] her drink."

But they denied him and hamstrung her. So their Lord brought down upon them destruction for their sin and made it equal [upon all of them].

And He does not fear the consequence thereof.

 

As Shams( The Sun)

The Holy Qur,an 91:1-15

www.cagnz.org/not-believe-others-coming-of-Lord.html

 

Do Not Blindly Believe Others’ Words in Regard to the Coming of the Lord

 

By Ming Hui

 

When Li Min and Sister Xiao were walking in the park, Sister Xiao suddenly said, “Hey, Sister Li, do you agree that we believers shouldn’t blindly ask and listen to others when having problems?”

 

Li Min said, “Yeah, right. As Christians, we should exalt the Lord in all things. When we face problems we don’t understand or have difficulties and confusion, we should first come before God to pray and seek the truth and find God’s will in His words. If we still fail to understand and find the path after a period of time of seeking, then we can seek out brothers and sisters to fellowship and explore with. In addition, we should find those who sincerely believe in God, have wisdom, and understand the truth to fellowship with. In this way, our questions will be easily resolved and it will be beneficial to our entry into life. Just as the Book of Proverbs 13:14 says, ‘The law of the wise is a fountain of life, to depart from the snares of death.’ Moreover, when looking for people to communicate with, we must have discernment and can’t blindly listen to them. We need to see whether their fellowship conforms with the truth and God’s will, and whether or not the words of God can be a determining basis. If what they say is in line with the truth and God’s words, we should accept and obey, and correct our own mistakes; if what they say goes against the truth, comes from the conception and imagination of man, or is heresy and fallacy, we should refuse to listen to them. If we blindly ask and listen to others without discernment, it’ll be easy for us to follow the wrong people and go the wrong way, and the result will be exactly as the Lord Jesus has said, ‘And if the blind lead the blind, both shall fall into the ditch’” (Matthew 15:14).

 

Image Source: Daily Devotionals

 

Source from: Our Daily Devotionals

 

Terms of Use: www.cagnz.org/disclaimer

 

Ordination

Satin Bernadette's Church

9343 S Francisco Avenue

Evergreen Park, Illinois.

Cook County, USA.

 

The hospital has its eye on the church property

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Community Corner

Parishioners Fight To Save St. Bernadette From Renew My Church

 

St. Bernadette parishioners start petition and plan to appeal the merger with Queen of Martyrs. Town hall set for Sunday, Feb. 6. (Shutterstock)

 

EVERGREEN PARK, IL — Parishioners have started an online petition to save St. Bernadette Catholic Church, which is merging with Queen of Martyrs under Renew My Church. A town hall with the Archdiocese of Chicago is set for approximately 11:30 Sunday, Feb. 6, immediately following the 10:30 a.m. Mass.

 

The archdiocese has proposed combining the two Evergreen Park parishes into one, with records being kept at Queen of Martyrs. Over the next two years, St. Bernadette's regular schedule of Masses will fully transition to Queen of Martyrs. Whether the St. Bernadette church building will become a satellite of Queen of Martyrs, leased or sold, is up in the air. Parishioners are appealing the Archdiocese's decision and keep the church open. The archdiocese closed the parish grammar school in 2014.

 

Originally meeting in Ketchum Funeral Home on a piece of land owned by Little Company of Mary Hospital, St. Bernadette has served the Evergreen Park community since 1947. A 12-room parish school opened in 1949 with additional classrooms added during the 1950s.

Parishioners were also holding fundraisers to raise money for a church building. St. Bernadette celebrated its first Mass on Feb. 5, 1958 at its present location, 9343 S. Francisco Ave.

Parishioners maintain that the archdiocese is violating Catholic Canon Laws 1732-1739, according to the Change.org petition

 

"One of the rules is when a church is merged, they have to be in the same geographic community," parishioner Rocco Carioto said. "The only parishes that should merging by Canon law are Most Holy Redeemer and Queen of Martyrs."

Carioto said St. Bernadette is on good financial footing, and has strong financial support from parishioners.

 

"St. Bernadette is a stabilizing presence on the east side of Evergreen Park," Carioto added. "It is the only Catholic Church that exists and serves the east side of this village."

Parishioners accuse the Archdiocese of Chicago of using and selling off resources to pay off big settlements and lawsuits. They also believe that OSF Little Company of Mary Medical Center has its eyes on the St. Bernadette property.

"[The archdiocese's] main mission should be to keep churches and schools open," said Carioto, who teaches at a Catholic High School in the Indianapolis archdiocese. "The cardinal there goes out of his way to make sure churches and schools stay solvent."

The petition has so far been signed by over 400 people.

Carioto would like it to get out to the wider community. Those who signed the petition left comments, expressing how St. Bernadette was a part of them.

"Parishioners love their church & will continue to financially support it. They are loyal & devout & pray you will listen to their pleas to save St Bernadette's."

"Childhood parish, got married there, and my mom had her funeral mass there."

"This is going on all over the archdiocese. Our families, our parents worked so hard to support these churches. Archdiocese always required up front money for parish improvements, families made pledges of hard-earned money, and kept those pledges to keep their church vibrant. Its Archdiocese job to honor those pledges years later."

 

=======================

 

EVERGREEN PARK, IL — The Archdiocese of Chicago unveiled plans to consolidate parishes included in the Evergreen Renew My Church grouping. The most significant change involves uniting St. Bernadette Parish with Queen of Martyrs Parish and School.

 

Most Holy Redeemer Parish and School, the third church in the grouping, will continue in its current structure.

Over the past several months, the Evergreen grouping's Feedback and Discernment Team, made up of representatives from each parish, met to review and discuss the future parish school and church structures, the archdiocese said in a news release.

"Based on their meetings and discussions with the larger parish communities, they submitted feedback to the Archdiocesan Standards and Recommendations Commission, which includes representatives from across the archdiocese."

Under the new structure, the following decisions have been made:

•Queen of Martyrs and St. Bernadette will unite as one parish with one pastor and one pastoral team, effective July 1, 2022.

•Additionally, the RMC Commission recommended that within the next two years, the parish's regular schedule of Masses fully transition to Queen of Martyrs Church and conclude regular Masses at St. Bernadette Church. The specific timeline will be determined by parish leadership in consultation with archdiocesan leadership.

•The parish community will discern possibilities for its new permanent name, within guidelines provided by the archdiocese. In the interim, the united parish will be Queen of Martyrs and St. Bernadette Parish.

•Rev. Benedykt Pazdan will be the pastor of the unified parish.

•Queen of Martyrs School will be the parish school.

Over the next several months, the archdiocese and current parish pastors, together with Renew My Church, will work with local leaders to ensure united faith communities and staff are supported during the transition.

"All parishes will embark on the next phase of renewal to become stronger, more sustainable and capable of reaching more people in their work of making disciples of Jesus Christ, building communities and inspiring witness," the archdiocese said.

St. Bernadette's parish school closed at the end of the 2014 school year.

  

Ordination

Ordination

"They have no wine." And JESUS said to her, "O woman, what have you to do with me? My hour has not yet come." HIS mother said to the servants, "Do whatever HE tells you." ~ John 2:3-5

 

MEDITATION

"JESUS responds to each one of our calls for help. HE wants to serve you and fill your needs here and now. HE waits every day to here your voice and HE is always ready to hear your request for spiritual help and discernment of needs in your life." ~ The Bread of Life Bible Study - weekly lessons online @ stdismasguild.org/bible-studies/

 

PRAYER

"Heavenly Father, You have revealed Your glory in our Lord Jesus Christ. Fill me with Your Holy Spirit that I may bring You glory in all that I do and say.” ~ www.dailyscripture.net

 

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Filename - Do whatever He tells you - DSC_2229 Ridgeview Sunset SNRB Lights texture2 2013

 

Following the Son...

Blessings,

Sharon 🌻

 

God's Beauty In Nature is calling us into a deeper relationship with Him...

 

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Bloggers are welcome to use my artwork with, “Image from Art4TheGlryOfGod by Sharon under Creative Commons license”, (next to the image or embedded in it) with a link back to the images you use and please let me know in the comment section below, thank you...

 

Art4TheGlryOfGod.com

Photography by Sharon

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

Faith, Hope & Love in daily Art meditations...

FaceBook ~ www.facebook.com/Art4TheGlryOfGod

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Instagram 2~ www.instagram.com/Art4TheGlryOfGodGallery

  

Flickr (complete portfolio) ~ www.flickr.com/photos/4thglryofgod/albums/

 

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Music Videos (from my Art Photography) ~

www.youtube.com/user/4ThGlryOfGod

When I am among the trees,

especially the willows and the honey locust,

equally the beech, the oaks and the pines,

they give off such hints of gladness.

I would almost say that they save me, and daily.

 

I am so distant from the hope of myself,

in which I have goodness, and discernment,

and never hurry through the world

but walk slowly, and bow often.

 

Around me the trees stir in their leaves

and call out, “Stay awhile.”

The light flows from their branches.

 

And they call again, “It’s simple,” they say,

"and you too have come

into the world to do this, to go easy, to be filled

with light, and to shine.”

-----Mary Oliver

An abandoned church, which was built in 1960 has been closed since 2018. There was some talk that after almost three year there might be a new owner.

 

From the churches Facebook page:

 

Evergreen Park Presbyterian Church

8859 South Francisco Avenue

Evergreen Park, Illinois.

CLOSED!

  

December 13, 2018

 

Dear Friends,

 

After a great deal of discernment and work over the past year, our Session has decided the most faithful route for us to take is closure. We will continue to hold Sunday evening services at 5:00pm through the end of the year, with our last regular evening service on December 30th.

 

Due to our dwindling numbers, Session decided not to hold a Christmas Eve service this year. I would encourage you all to seek out a service close to you, or at a congregation you or your loved ones have been or are a part of.

 

That being said, I am looking forward with anticipation to celebrating our 72 years of faithful service on this corner of Evergreen Park with you this spring. We will hold a concluding service around the end of February / beginning of March, and you are invited! We will invite all of our members, friends, previous members, and pastors as well. Stay tuned for more information. I will update our Facebook page as soon as we have a date established.

 

It has been my privilege and blessing to serve you as pastor these past four and a half years. Please let me know if you have any questions or concerns, or if there is a way I can be a better pastor for you during this time. The Session and I will continue to communicate any new information we have for you as we get it. Thank you for being part of this wonderful community.

 

Blessings to you,

Jon

 

Photo © Tristan Savatier - All Rights Reserved - License this photo on www.loupiote.com/14004737784

Share this photo on: facebook • twitter • more...

 

Sign on the window of a womens clinic.

 

In India, prenatal gender determination (aka Prenatal sex discernment) of the fetus is illegal, because many women prefer to abort if they carry a girl.

 

Women prefer to have boys since they can more easily work and bring revenue to the family.

 

Women are still very much discriminated upon in india, and they are considered "inferior" to men in many respect.

 

In India, no laboratory or clinic is allowed to conduct any test including ultrasonography for the purpose of determining the sex of the fetus.

 

Prenatal sex determination was banned in India in 1994, under the Pre-conception and Prenatal Diagnostic Techniques (Prohibition of Sex Selection) Act. The act aims to prevent sex-selective abortion, which, according to the Indian Ministry of Health and Family Welfare, "has its roots in India’s long history of strong patriarchal influence in all spheres of life".

 

For more info, read en.wikipedia.org/wiki/Prenatal_sex_discernment

 

If you like this photo, follow me on instagram (tristan_sf) and don't hesitate to leave a comment or email me.

Created in Apophysis 2.80beta. Added Fractalius for a soft glow. I like the simplicity of this. - I have not decided about text placement for the scripture yet but still wanted to share the image.

 

(from the Amplified Bible)

Psalm 119:130 The entrance and unfolding of Your words give light; their unfolding gives understanding (discernment and comprehension) to the simple.

  

www.holyspiritspeaks.org/videos/road-to-the-heavenly-king...

Introduction

Gospel Movie Trailer | God Is My Rock and Salvation | "Perilous Is the Road to the Heavenly Kingdom"

 

Christian Zhong Xin is a preacher in a house church in mainland China. He leads his brothers and sisters to investigate the true way and determines that Almighty God is the return of the Lord Jesus. However, some are perplexed by the CCP government's and religious circle's mad resistance to and condemnation of The Church of Almighty God. By reading the words of Almighty God, and by listening to the fellowship of witnesses from The Church of Almighty God, they understand the root cause of mankind's defiance of God, they see clearly why the road to the kingdom of heaven is full of hardships, and they come to have discernment about the truth-hating, God-opposing essence of the CCP's satanic regime and the leaders of the religious world. At last, people such as Zhong Xin have resolutely accepted Almighty God's kingdom gospel.

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Maybe, no not maybe rather too much of everything found in silence and in sound altogether not different rather in allied divisions of the infinite each one a part of THE ONE, every fulfilling all and so generating THE ALL.

 

At the entrance to Brochs there are small corbelled dens that some see as dog houses with them positioned so that the pack is poised ready to either blockade with their furious sea of swirling strength, or to welcome you through with their frantic show of faith. Dogs are marvellous. We are not always good enough for them.

 

On Orkney there are places that have been found with animal signatures. Presumed as totem items to bring an identify to the people in kit, kith and clan. There is famously The Tomb of the Eagles and then there is The Tomb of the Hounds, or as many say The Tomb of the Dogs which is neither as find rich nor as recent so less detailed than The Tomb of the Eagles. Then there is your individual discernment, even discrimination. The Hound faithful and helpful is often not seen as high on the animal scale of some perceived divine dignitary of animals where almost in a scoring game people hone their perceptions on the height, length and purpose in flight, upon the ground and within waters. Shamanistic ideals of purpose and best use might be wrapped tighter in smaller, shorter and more acclimatised and best designed ideals. For me The Tomb of the Dogs has always held me in very fond canine fascination.

 

“The skulls of 24 dogs on the chamber floor.”

Cuween Hill Chambered Cairn - History

www.historicenvironment.scot/visit-a-place/places/cuween-...

 

I find revelation and regeneration in historic places. They are a fight for me to reach and an utter tremendous moment to be in washed with history, robed in mystery and released from the painful pressing concerns. The journeys, the quests and the healing pathways never end in the ancient places. The people that sited the ancient places had open space to fit their framework into place. The memories of such places are to me fantastic visions. As I type the Moon shines in Cuween and I am howling...

 

I have been to Cuween before and it has had me in awe since I heard about The Tomb of the Dogs, visited the chambered cairn and revisited The Tomb of the Hounds. I was happy sat in the burial area thinking and not thinking, in and out of the moment with nothing and everything all together with each other and at once, at one and at none. I had been so ill and now the world could stop and carry on and every part was sung in a song of fantastic fates and wondrous wyrd, of cunning craft and of great working, of time given, enjoyed and never forgotten, all of everything spoken held in human token of a pattern of life left open...

 

© PHH Sykes 2024

phhsykes@gmail.com

  

Cuween Hill Chambered Cairn

www.historicenvironment.scot/visit-a-place/places/cuween-...

 

Cuween Hill

canmore.org.uk/site/2059/cuween-hill

 

“...one of 24 dog skulls found in a Neolithic passage tomb – the so-called 'tomb of the dogs' – at Cuween Hill in Orkney.”

“This is the only dog skull to have made it into a museum; the others are believed to be lost.”

www.nms.ac.uk/explore-our-collections/stories/scottish-hi...

  

4K YouTube version

youtu.be/v_aEwny3100?si=YbncywNF_XXzC4Vw

 

Ordination

This evening I was driving home from work and listening to the Joy 1250 radio station. There was a Christian program hosting Joni Eareckson Tada, a Christian lady who in 1967--at the age of 17 years old--became quadriplegic due to a diving accident. She said something that encouraged me to share with you my experience of God’s faithfulness in answering prayers. She said that prior to the accident she prayed that God would deepen her relationship with Him, but that she did not expect it to happen this way—she wasn’t thinking ‘paralysis’! But God used her paralysis to answer her prayer and she is so much closer to Him today than she ever could.

 

Ten years ago I prayed a simple sincere prayer. I asked God, “Lord, I want to experience the love You have for mankind. I don’t want to only experience Your love for me but I also want to experience how You love me and others. I don’t want to only be loved but to also love—to love the way You love. I want to give love and not only receive it.” What I was thinking is that I would fall in love with a godly lady, I would marry her, love her like Christ loved the church and she would love me like the church loves Christ, and live happily ever after. After all, that is how the relationship between God and the church.

 

Shortly after I prayed that prayer I met a Middle Eastern girl and we became friends for the next 5 years or so. We were close for the last 2-3 years but we were never anything more than friends even though I loved her…a lot! Things were not right in our friendship; there was no mutual love, respect, care, understanding, or acceptance. Nor was there agreement between us as we approached life and even Christianity very differently, and we dealt with relationships and painful situations very differently too. There was pain, rejection, misunderstanding, mistrust, dishonesty, anxiety, worry, depression, disorder, lack of godly wisdom, tears, disagreement and confusion. After 5 years she ended our friendship and the next couple of years were very difficult for me because I had loved her unconditionally and sacrificially as best as I knew how—I held nothing back. In those couple of years I suffered a lot emotionally, psychologically and most of all spiritually even though I knew it was for the best our friendship had ended. The more pure, true, selfless, dedicated, and unconditional your love is the more painful it is to be separated from the one you love and have your love being rejected by them. I remember thinking, “Having my love being rejected is more painful than having me being rejected. Because my love was more complete and perfect than I am as a person.” In many ways I saw my love as a separate entity from me, even though it was an extension of me and expression of who I am. So for me it was double the pain: the pain of being rejected as a person, and the pain of having my love—the very best of me--being rejected.

 

After our friendship had ended for some time, I remembered that prayer I had prayed about 8 years ago as I had forgotten about it all those years and I understood that God had answered it. See, I wanted to know how it feels for God to love the world and He showed me: He is daily rejected, disrespected, insulted, ignored, dishonoured, His name is abused, His Word is “out dated”, His Laws are outlawed, and has His love—expressed through His Son, Jesus Chris--mocked by everyone He created and died for because He loves them! When I prayed that prayer, I had this perfect picture of God loving us and mankind receiving and accepting His love joyfully and graciously—not so, not true—we do not want His love and even when we accept it we rarely revere it. I wanted to experience the love He has for me and others because I wanted to experience joyful love but His love for us has always brought Him more pain than joy; this is true since the creation to the Cross, to the present age and until the end of days. God’s love story with humanity is full of pain and rejection because of mankind’s foolish decisions due to ignorance and arrogance.

 

It is true that there is a joyful and good relationship between Christ and the church and it might be God’s will for me one day to enjoy a similar relationship with a godly wife, and then I would understand that joyful experience of loving someone who loves me back. But before that happens, God saw it is necessary for me to understand the painful and sad aspects of His relationship with the people He created and loves.

 

When we pray according to the Father’s will--that is when we pray to know our Lord more intimately, to grow closer to Him, to grow spiritually, to see things the way He sees them from an eternal point of view—God faithfully answers those prayers. We do not have to fear that He misunderstands our prayers; God does not operate like a vending machine--all our prayers are filtered by His wisdom and love. When we make requests according to His will, He honours our intentions and sees that He meets our heart’s desires as He knows best and not as we see fit. When king Solomon asked for wisdom, God was pleased with his request and granted it to him.

 

When you make a request to your heavenly Father, He does not blindly fulfill your wish but He looks into your heart’s desires and spirit’s needs. God does not simply answer the words that come out of our mouths, but He goes way deeper to address what is really motivating us to say those words. For example, if you ask Him to take your life because you are so miserable He does not take your life, but He gives you joy so that you enjoy life and desire to live. If you ask Him to help you marry a certain person because you think you will be happy with her/him, He sees that what you really desire is not just any random person but you made your request so that you live a godly, peaceful, joyful, and loving marriage life. So He may not answer your request to marry that certain person, but He will arrange for you to marry the right person so you can have a godly marriage. He is a faithful, good, just, wise, merciful, and loving God who desires good things for you.

 

For a long time I pleaded with Him to answer a certain prayer but in His grace He said, “No, I have something better.” Until the day I die I will be grateful that He answered my prayer according to His knowledge and grace. I have confidence and joy because I know that I have a father who does not only provide for me and answer my prayers, but also protects me from myself—from my own lack of wisdom and knowledge by answering my prayers according to His good intentions toward me.

 

“Which of you, if your son asks for bread, will give him a stone? Or if he asks for a fish, will give him a snake? If you, then, though you are evil, know how to give good gifts to your children, how much more will your Father in heaven give good gifts to those who ask him!” (Matthew 7:9-11)

 

God gives us perfect gifts because His love is perfect because He is perfect. If God gives us imperfect gifts because we ask for imperfect gifts because we are imperfect, then His love would not be perfect because His love would have failed us! But He does not fail us—no, He gives us perfect gifts—because His perfect love is an extension of His perfect nature and it is not dependent on our imperfect nature and deeds. That is why we call it grace! Neither our limited wisdom, nor our ignorance of our heart’s deep desires (what motivates us to ask for the things we ask for) can separate us from the love of God in Christ Jesus.

 

I asked for little: I only asked for a joyful marriage. But He gave me much more: He showed me the love He has for mankind and how He feels when He is rejected by the people He loves—He showed me how He loves; He showed me how to go through trials and come out spiritually victorious--how to forgive when someone I love deeply hurts me deliberately and how to be joyful no matter the circumstances; He gave me wisdom and discernment to know how to choose a godly wife; He matured me mentally, emotionally and spiritually; and above all He showed me what it means to have Him as my heavenly Father. And who knows, maybe one day I will get married and have a godly and joyful marriage life, after all God is faithful.

 

The Bible asks us to pray “in Jesus name”, and we cannot pray in Jesus name for things that are against Jesus’ will and purposes. Praying is not so much about making our will happen as much as it is about understanding the Father’s will and submitting to it. The purpose of praying is not to change our Heavenly Father’s mind but to change our minds and align our thoughts with His. And that is why when our Lord Jesus Christ taught us how to pray He said, “This, then, is how you should pray: ‘Our Father in heaven, hallowed be your name [God’s name], your kingdom [God’s kingdom] come, your will [God’s will] be done, on earth as it is in heaven.’” (Matthew 6:9-10)

 

So next time you think God has not answered your prayer, instead of grumbling, be thankful and ask Him to show you how He has answered your prayer. Just because you do not understand His loving ways, it does not mean He has not answered your prayers. That is why it is so important to have the right attitude and be thankful even in the midst of what seems like trials, but often times are the answers to our prayers. If God saw fit that before He answers my prayer to be married to a joyful and godly wife that I go through this trial (that this trial is the first step in answering my prayer by preparing me and maturing me emotionally and spiritually), how can I be so foolish as to reject His ways? And if I do not believe He is good, I grumble against His ways, and decide to do things my way, then why do I even bother asking Him and pray? The whole point of praying is to leave it to Him to answer our heart’s desires according to His ways because we believe He is good, wise, and trustworthy.

 

God does not delight in our pain and suffering, but when painful times come—and they will come—He sees us through them. He makes sure we come out of those painful circumstances victorious spiritually, know Him better, and become more like His Son. He does not let our painful trials go to waste; He uses all things for our good. We can pray with confidence because His faithfulness, wisdom, and love cover for our human limitations. You can sing of His love forever because you have a perfect heavenly Father who looks after you, takes care of you, and protects you even from yourself.

 

Many people will ask God for something and He will answer their prayers faithfully but they will not recognize His work, so instead of being thankful for His faithfulness they will grumble against His ways and lose heart. Do not let Satan blind you to God’s good intentions expressed through all His works. Remember, God’s goodness is the truth that you need to view your circumstances through, and not evaluate God’s goodness through your circumstances. God is the constant in your life, everything else changes. Paralysis is temporary, a broken heart is temporary—your whole earthly life is temporary but God is permanent—He is the same God from eternity past to eternity future. If it was not for God’s mercy and intervention we would be completely at the mercy of our enemy, Satan, and the mercy of evil men, but in how many situations God acted on our behalf and came to our rescue? We do not know and that is why we should always be thankful to Him, even when we do not understand the way He answered our prayers.

 

I used to be scared of praying for the wrong things and therefore making wrong decisions, but God does not want us to live in fear. You will ask for the wrong things because you are imperfect, but you will receive good things because your heavenly Father is perfect. The more I experience His work in my life and I understand His ways and who He is the less fearful I am becoming because I understand His love better now. And His love does not disappoint. Pray with confidence, with pure motives, and for God pleasing goals and if “we do not know what we ought to pray for…”, it is ok because “…the Spirit himself intercedes for us through wordless groans.” (Romans 8:26) What a great God we serve.

 

“There is no fear in love. But perfect love drives out fear, because fear has to do with punishment. The one who fears is not made perfect in love.” (1 John 4:18)

 

(Toronto, ON; fall 2012.)

One hot summer afternoon in Iraq I was walking with my best friend from the neighbourhood; we were both in our early teens. He told me that he wants to be a doctor. I thought it was kind of an unrealistic goal since he wasn’t a straight A student so I asked him why he wanted to be a doctor. He told me that his dad was motivating him to finish school and to do his best. I knew my friend’s dad worked long hours, from early morning until afternoon, as construction worker then worked as a taxi driver until late evening or night. Then he continued telling me that when his dad was a teenager his grandparents never told his dad to finish school so his dad doesn’t want the same thing to happen to him. I remember making a mental note to the like, “You have to change; you can’t make your loved ones go through the same thing you went through.”

 

The theme of this writing is ‘maturity’, so I will give you a bit of background about myself so you understand why I struggled with being mature. Both my dad’s and mom’s families have common traits: they are extremely passive and unmotivated; they have no dreams and pursue no meaningful goals; they don’t live up to the expectations of their roles as men, providers, protectors, husbands and fathers; they have low self-image and self-esteem; their thinking goes along the line, “My dad didn’t leave anything for me, why should I leave anything for my children?” So naturally I got their genes, and I too had those traits but few things happened in my life that changed me, and that’s what I am going to talk about here.

 

The biggest two things happened to me were: one, I was never close to my family (I was never close to my uncles, cousins, and I don’t have older brothers) and I hadn’t seen my dad for the majority of my life so they had no big influence on me; two, because I had no men I considered heroes as a teenager I looked to the Bible for my heroes such as Joseph, David, Daniel, Job, Paul and of course our Lord Jesus Christ. Then in 2000 (I think) after being in Canada for a year I was watching TV and this older man who was well dressed and spoken and preaching God’s Word in a practical manner like no one else so he got my attention. Next week I found out his name is Dr. Charles Stanley and one of my uncle’s was visiting while I was listening to Dr. Stanley. My uncle asked me sarcastically, “You listen to those guys?” Meaning, it is stupid to listen to Christians. I looked at my uncle, who had been in Canada for decades and had done nothing of value with his life, then I looked back at Dr. Charles Stanley and I thought to myself, “You better keep watching this man if you don’t want to end up like your uncle!”

 

In 2003 I went to work in a warehouse full time and one of my best co-workers was a Canadian man in his 50s who wasn’t spiritually wise by any means: spend all his money and time on beer and cigarettes. But he had different kind of wisdom and maturity: he knew when to speak and when not, when to get involved in a matter and when not, when to offer advice and when not, when to focus on his work and when to help others. I worked with him 4 years and I learned a lot from him because I hadn’t observed that type of maturity in any member of my family.

 

Then in 2007 I started university and man was it a different atmosphere! While I was surrounded by losers all my life suddenly I was surrounded by intellectuals who were actually quite humble! It is funny how losers quite often feel the need to justify their messed up lives with unjustified prideful claims; while intellectuals have no such need. So I changed: I started to dream and dream big! I started making personal plans and meeting deadlines I had set for myself. The fear of dreaming, planning and having a purpose slowly faded away. All my life I was scared if I dreamt that I was disobeying God. If I had a purpose I was defying God’s purpose. If I planned God would destroy my plans. Then I learned how to dream, have a purpose and plans while still recognizing that God is in control and His purpose and plans come first. Actually, it takes more obedience to plan and surrender your plan to God than not have any plan.

 

But the biggest blow to the old passive Fadi came in 2008 when my dad came to Canada. I was shocked by how passive, unmotivated and reliant on others he is. He has no worthy to mention dreams and worked toward no goals. He is not living but simply existing—I think his only goal in life is not to die physically. (Don’t get me wrong, he is not a bad person.) As I got to observe my dad I started to understand what my mom meant all those years by telling me in frustration, “You are so much like your dad!” What really motivated me to further change is seeing how unhappy my mom is with him. I didn’t want my future wife to feel the same way. Because I never knew him I started asking her about him and I found out that he has been like this ever since they got married—he simply didn’t have big dreams or goals and never improved himself. So I subconsciously started making those mental notes to myself and started changing myself slowly. I realized that I was passive because it is in my family and I have to do something about it—I have to change.

 

A lot of those changes happened to me subconsciously meaning I didn’t sit down and write on paper that’s what I am going to change about myself and then went about it. No, I just started changing. Suddenly I found myself not wearing baseball caps anymore--I thought to myself, “So what I have Trichotillomania? If people don’t like it that’s their problem. I have no problem with it.” I started dressing up, you know, dress shirts, dress pants, and dress shoes because I knew I was going to graduate one day and I had to get ready to present myself as an engineer in the work place. I became outspoken and confident. I believed in myself. I started doing things for myself while before I always had to find a reason other than myself (usually something or someone I considered more important than myself) to dedicate my work to. I now have no problem with speaking in front of a crowd such as presentations (one of the reasons I was so scared to go to university was presentation in front of a class! I remember being scared to death in high school of presentations.) I started defending my rights, and I let others know that I won’t just let them take what’s rightly mine. I remember reading some of my old writings, here on flickr, and thinking to myself, “I wrote this, why?!” Because I don’t have the same self-image and self-esteem issues I used to have just few years ago. And because I started believing in myself I also started trusting others...I realized wanting to have fun is not the same as being sinful. I used to like routine predictable life but now I want to go out and just have fun, and do spontaneous things. Before I used to ask why, “Why would my future wife love me?”, “Why would this good thing happen to me?”, “Why would I succeed?” But now I ask myself, “Why not!” My classmates who don’t feel comfortable with dressing up ask me, “Why are you dressed up?” And I answer, “Why not?”

 

I didn’t know what was going on. I felt strange for roughly 2 years, 2008-2010. I wondered why I was acting different than the Fadi I knew. I looked in the mirror and I didn’t know the person I was looking at. I felt confused and lost. I thought to myself that it was ok, that it was just a phase I was going through, and the old me will come back and everything will be fine. Not that I didn’t like the new me, I just didn’t know the new me and I missed the old Fadi—the idealist Fadi who lived in his dream land that didn’t work in the real world. I kept praying in early 2010 asking God to explain to me why I was different than I know myself, to show me what’s going on.

 

Then in May of 2010 I had a job interview. The interviewer, a senior mechanical engineer, found out that I had delayed my education 4 years and I told him why. He told me that his career was delayed 4 years too because when he graduated Canada was going through a recession and he couldn’t find a job until 4 years later. Then he said, “My career was delayed 4 years because of the recession, yours was delay 4 years because you had to mature-up.” And I thought to myself, “Aha! That’s what’s happening to me: I matured!” It was such a relief when I figured out what was happening. I realized that’s the new me and that’s how I will be for a long time, and that the old Fadi was a phase that had passed away not the new Fadi. I stopped struggling with the new me and accepted me! Don’t get me wrong, I still believe in obedience, and waiting upon God, and loving unconditionally, giving, forgiving, and being faithful and trustworthy...but that doesn’t mean while I am waiting on God about a certain issue that I would put the rest of my life on hold.

 

I spent many months after that thinking about ‘maturity’ because I had never in my life gave it a thought. Nobody told me about it, I never read about, and few people I knew personally had it. The closest I’ve come to maturity is in Dr. Stanley’s sermons about spiritual maturity which is usually taught as spiritual discernment and wisdom. But maturity is different. Maturity has to do with a person taking responsibility of his roles in life and measuring up to high expectations he has set for himself. While wisdom tells you what steps to take to reach a goal, maturity determines your goals and how to carry yourself while you attempt to reach your goal.

 

So why did I tell you about me and my family? Do I enjoy telling others that my family is this and that? No. Do I hate my family? Absolutely not. The purpose of this writing is this: we are all born with a half full envelope, this enveloped is half filled with things we inherit from our parents--some are desired things while others are not; some will stay permanently there while others don’t have to—but it is up to us to fill up the other half, and if we work hard we can even take some of the undesired things we inherited from our parents and replace them with good things of our choice. Whatever you do in life don’t make the biggest mistake: staying the same—never changing. The Bible says we were all born sinners. Do you know what that means? If you stay the same you will stay a sinner separated from God here on earth and eternally. Mature up my friend, it is better late than never.

 

I often wonder how much my immaturity cost me. And I often wonder how God used my immaturity to protect me. I will probably never know, but I am glad He eventually did His work and matured me up. My mom nowadays asks me, “How come you think differently than your dad?”

 

(Toronto, ON; winter 2010.)

  

Édouard Schuré was born in the old cathedral city of Strasbourg on January 21, 1841. As a young boy he experienced certain events which, as he described them many years later, "left traces upon my thoughts, to which my memory returns ever and again." The result of these events he called "inner vision, evoked by impressions of the external world." The first of these experiences occurred shortly after the death of his mother, when he and his father visited a resort in Alsace. On the walls of one of the buildings the ten-year-old boy saw a remarkable series of frescoes, depicting the world of undines, sylphs, gnomes and fire-spirits. Before these representations of what men of the Middle Ages called the Elemental Beings, here shown in vivid, wonderful artistic form, the boy was transported, as it were, into another world, the world of creative fantasy. Like a talisman, the pictures awakened the magic forces of wonder in the child’s soul. The artist’s creative fantasy called to the fantasy slumbering within the boy, and the result was a new perception. For, as Carlyle wrote, "Fantasy, being the organ of the Godlike, man thereby -- though based, to all seeming, on the small Visible, -- does nevertheless extend down into the infinite deeps of the Invisible, of which Invisible, indeed, his Life is properly the bodying." From this time, "the infinite deeps of the Invisible" seemed to draw the boy ever and again into the cathedral at Strasbourg. There, in the hush of the crypt, the majesty of the great nave, the glory of the music, the awe-inspiring mystery of the service, the holy calm of the candle-flames, the wreathing fragrance of incense smoke ascending into the dimness, he felt a kind of inner satisfaction, a longing fulfilled. Something of the spirit of the great mystics, Meister Eckhart and Johannes Tauler, whose lives were connected with this place, touched the soul of the boy, and he felt the transforming peace of the Friends of God of Strasbourg. Finally the moment came when the world of the spirit opened itself before his enraptured eyes. It is perhaps prophetic of his future activity that again it was a work of art that was the external cause of this second milestone on Édouard Schuré’s path to the spirit. One afternoon he was sitting in a corner of the lofty gallery of the cathedral, gazing in deep absorption at the light streaming through a great rose window. Like Dante when face to face with the Celestial Rose of the Paradise, the boy beheld the Figure of the Risen Christ, surrounded by an aureole of sublime glory. In that instant, cathedral, men, women -- all his earthly surroundings -- vanished, swallowed up in a heavenly influx. From that moment, for the rest of his long life, Édouard Schuré was convinced that his destiny was linked with the service of the divine world. Parallel with these experiences of soul and spirit, Schuré’s early years were devoted to formal education. Eventually he received his degree in law at the University of Strasbourg, but he never entered into practice. He visited Germany, remaining there for a few years, during which time he wrote Histoire du lied, published in 1868. In this book he expressed his love for music and poetry, which had been enhanced by his personal acquaintance with Richard Wagner, then living in Munich. Schuré counted his relationship with Wagner as one of the three most important friendships of his life. In his Richard Wagner, son oeuvre et son idee (1875), Schuré recorded his deep appreciation of Wagner’s efforts to reconstruct in modern times and in contemporary musical form pictures from the spiritual history of humanity. Because of this book and many articles he wrote on the same theme, Schuré is remembered as a pioneer in developing an appreciation of Wagner’s work on the part of the French public. Shortly after his return from his travels in Germany, Schuré married the sister of his friend, the composer Nessler. He and his wife moved to Paris, where Schuré continued his writing and studies, making friends with some of the most important men and women in the cultural life of France of his time. With the outbreak of the Franco-Prussian War of 1870, Schuré and his wife went to Italy. "What fascinated me in the history of Empedocles was the torturing riddle of the Beyond, as it presents itself to the individual man through his emotional life. But what terrifying vistas are produced by this enigma when stated for the whole of humanity! What is mankind’s origin? What is humanity’s destination? From what abyss has humanity escaped, only to plunge into what annihilation, or into what Eternity? What relation does mankind bear to the cosmic powers working behind the apparent chaos of the universe, in order to produce so marvelous a harmony? In the dense darkness where the alarming materialism of our age wallows, it is no longer a matter of merely restoring the link between the visible and the invisible for individuals, but of demonstrating how fruitful is the working of the omnipotent Beyond in the history of all humanity. "With these thoughts a new and ardent desire came to birth within me. I was filled with the impulse to trace the connection between the revelation of Eleusis and that of the Christ.

"In order to build a bridge between the lost Paradise and earth plunged in darkness, was it not necessary to reconstruct the living chain of the various religions, to restore to Hellenism and Christianity their original unity, to reconcile once again the whole tradition of East and West? At that instant, as in a flash I saw the Light that flows from one mighty founder of religion to another, from the Himalayas to the plateau of Iran, from Sinai to Tabor, from the crypts of Egypt to the sanctuary of Eleusis. Those great prophets, those powerful figures whom we call Rama, Krishna, Hermes, Moses, Orpheus, Pythagoras, Plato and Jesus, appeared before me in a homogeneous group. How diverse in form, appearance and color! Nevertheless, through them all moved the impulse of the eternal Word. To be in harmony with them is to hear the Word which was in the Beginning. It is to know and experience the continuity of inspiration in history as an historical fact. "Could not this lightning vision, this moment of consciousness become a new bridge to traverse the abyss separating earth from heaven? It was as if I had found my Novum Organum. This work, coming to me from the very center of things, was sufficient to last me for the rest of my life, and far more. A new life opened, filled with work on The Great Initiates and the inspiring help of Margherita Albana Mignaty." Today, when one reads page after page of fascinating details and vivid impressions drawn from the spiritual life of mankind, one may believe that the whole of The Great Initiates flowed easily and rapidly from the pen of the author. Nothing could be further from the truth. Though Schuré’s achievement ultimately brought him great joy, the writing of The Great Initiates was an arduous effort. His penetration into the spiritual world involved a constant inner struggle, and the entire task of writing the book required ten years of strenuous work." (...) Previous to the advent of Christianity man would exclaim: -- ‘My soul is indeed rooted in the Divine. It is the Divine quality alone which can extend the vision and bring unto me true enlightenment [through the powers of those who have a deeper knowledge of spiritual matters].’ But now he is learning to say: -- ‘If thou would’st truly know where thou canst unveil the profoundest depths of all that is Divine and active throughout the world; then look of thyself within thine Ego, for therein lieth the channel through which cometh unto thee the Word of God. His voice will break in upon thy conscious state if thou but rightly understandest that because of the Mystery of Golgatha, the powers which are of God have entered into mankind; and if thou wilt but realize that then indeed was a glorious initiation truly consummated -- to stand forth as a grand historical event. But especially does God speak unto thee, if thou but exaltest thyself and makest thy soul to be as an instrument, able and fitted, to apprehend that which is of the spiritual realms.’

Before that supreme act came to pass at Golgatha, the way of those who would enter upon the life of the spirit, lay through the deep mysteries of the Temple Sanctuaries. The actual awakening of the Divine consciousness which speaks through the Ego is the very essence of the Christ-Impulse; and the growth and development of the ancient Initiation-Principle paved the way and made it possible that this great impulse should come to humanity. During the whole future course of evolution, because of the Mystery of Golgatha, there will enter into men’s souls an ever-increasing clarity of understanding and discernment of the Divine Spirit to which man is so truly united. That same Holy Spirit which even now speaks through the Ego, when man has indeed freed himself from all earthly conditions and circumstances. He who can understand the Gospels from this point of view will realize the wonderful evidence of racial development and preparation for those coming events which were brought about in the past by the powers of the Spirit-World. It will be apparent that throughout the ancient Hebrew evolution, mankind was ever being made ready to hear the voice which would later speak through the deep centre of man’s being, the Ego-centre; even as the spirit of the old Hebrew race spoke to Judaism. The Christ had brought into the world that Principle of Divine Spirit which each individual man, because he is man, may find if he but seek steadfastly in the very centre of his being. It was because of this transcendent deed that, henceforth, mankind would enter into ever closer contact with the very heart of Christianity. Then would this most sacred principle rise up supreme, and while overcoming all diversity and error, bring about the realization of that universal quality which all may discern who but look deep within.

The Gods of old were national gods -- gods of the peoples -- and had relation to certain racial peculiarities. We still find something of this nature in the East among the Buddhists. But the God who stands revealed through Christianity is One who will raise mankind above all human discord and divergence, and lead him on to that which he truly is, because he is indeed MAN. He who would gain knowledge of the fundamental character of the Christian Doctrine must necessarily regard those spiritual powers and impulses which have guided supreme events in world history as realities [he cannot aver that all was begotten of mere chance actions and purely human mental activity]. He must break away from previous concepts of what is basic and of primary historic import; for happenings which have long been so regarded are in reality but upon the surface of the world’s actual growth. Underlying and controlling all human progress and development are beings far above man’s normal powers of sense-perception who are just as real as is the animal and the man in our material world. Supreme and preeminent among those spirit mentors who govern and direct the growth and development of mankind is THE CHRIST -- that Christ, who, according to the ancient gnosis, was active in the body of Jesus of Nazareth during a period of three years. (...)"

" (...) The prophet Elijah shines forth as one of the most resplendent stars in the firmament of man’s spiritual evolution, and that great illumination which he brought to humanity in olden times has endured even to the present day. The deeds, the characteristics, the greatness of this outstanding personality as portrayed in the ancient Biblical records, make the profoundest impression upon the hearts and feelings of mankind; but, nevertheless, this significant figure appears difficult of comprehension to external history. We are about to consider Elijah from the stand-point of Spiritual Science. Viewed in its light, we find in the very nature of his being an indication that the most important causes and motives underlying the circumstances connected with earthly existence during man’s evolution are not merely dependent upon those ideas that may be consciously apprehended, and the results of which can be recognized externally as forming a part of life’s history; for we learn that those very impulses which move us to actions of greatest import are born within the confines of the soul. In order that this truth which sheds so great a light upon the world’s history may become clearly apparent to our spiritual vision, we need only recall the fact that Christianity owes its foundation, for the most part, to that profound psychic incident experienced by St. Paul [Saul], which found outward expression in ‘The Vision near Damascus’ (‘Ereignis von Damaskus’), Acts. ix, 3. No matter how much we may argue concerning the reality and nature of this external happening, it cannot be denied that the true origin of Christianity is intimately connected with what then took place in the soul and spirit of that great Apostle and righteous founder of the Christian Faith; and the knowledge and enlightenment which came to him was passed on to mankind through the medium of his flaming words and self-sacrificing deeds. In many other cases it can be proved that primary causes and impulses underlying events which happen during the historical enfoldment of human existence, cannot be identified with normal external occurrences, for their inception may oft-times be traced to the hearts and souls of mankind. We are now about to consider an example of this very nature in connection with the personality of Elijah and the period in which he lived. Since, however, my lecture must of necessity be both brief and sketchy in character, although treating of a subject covering so wide a field, the question as to how far the matter presented will elucidate and provide new evidence concerning the progress of man’s historical evolution in this special instance must be left for your further consideration, but your thoughts should at all times be guided by the deep promptings of the soul. The object of my discourse is not merely to supply information concerning the personality and significance of the prophet Elijah, its true purport is at the same time to present an example of the manner in which Spiritual Science weighs and regards such matters and, in virtue of the means at its disposal, is enabled to shed fresh light upon facts connected with the growth and development of mankind, which have come to our knowledge through other sources. With this end in view, we shall employ a special method in dealing with our subject. In the first place, statements that are the result of the investigations of Spiritual Science, and have reference to the personality and significance of Elijah, will be as independent as possible of all connection with the Bible as a source, and such references will only occur when they seem essential in connection with names and descriptions. We shall therefore endeavour to portray all pertinent events first as they actually happened and later draw attention to the manner in which they are depicted in the ancient Biblical records. The occurrences will be set forth just as they are revealed by the researches of Spiritual Science, which researches have formed the basis of the various portrayals presented both in the lectures of this series and in others of previous years. A large number of my audience who, through long years of experience with the methods of Spiritual Science have gained confidence in its power and proved substantiality, will accept from the very first all that I propose to bring forward, and regard it as entirely trustworthy and as the result of conscientious investigation; and this will be the case, even though my subject must of necessity be treated in a somewhat sketchy manner, because an exposition involving detailed proofs would require many hours for its complete presentation. To those of my audience who have had no such experience as I have mentioned, I would suggest that they look upon all that is said concerning the authentic historical narrative that I am about to unfold, as if it were in the nature of an hypothesis, underlying which is a substratum of positive evidence; and I am certain that if they will but do this, and make a reasonable and understanding attempt, in moderation and without prejudice to obtain the required evidence, that all my statements will ultimately receive entire confirmation. What now has Spiritual Science to say concerning the personality and significance of the prophet Elijah and his period? To understand this we must go back in thought to those ancient Hebrew times when the brilliant epoch that marked the reign of Solomon was passed, and the kingdom of Palestine was enduring many and varied forms of privation.In olden times such manifestations were much more in evidence and more widely spread than is the case in these days. There were occasions when Ahab himself experienced visions and presentiments, but never to any marked extent, and they occurred only when he was confronted with some special matter connected with human destiny. At the time to which I refer, a rumour had spread throughout the land that a remarkable spirit was abroad. In reality, this was none other than he who, in the Bible records, bears the name of Elijah. Few there were among those living, as one might say, in the outer world, who knew precisely in what place the personality that bore this name might be found -- nor did they know in what way, or by what means, he exerted so powerful an influence upon contemporaneous people and events. We can perhaps best describe the situation by saying that throughout the widest circles any reference to this mysterious being, or even the mention of his name was accompanied by a thrill of awe, and because of this it was generally felt that this spirit must possess some singular and hidden attribute of greatest import. But no man knew rightly, or had indeed any idea, in what way this unusual quality might manifest, or where it might be sought. Only certain isolated persons, whom we might term initiates, had true knowledge of what was really taking place, and they alone knew where, in the physical world, they might find the outer reality of the actual individual who was the bearer of this mysterious spirit. There was still a belief in One God -- in One Great Spiritual Being in the cosmos, Who rules over the superperceptual realm, and Who by means of its forces makes His influence felt, and affects both the evolution and the history of mankind. It was further realized that the time was approaching when there would be an ever greater and more significant understanding of the Jahveh-Being, among those who were the most advanced and perfect of the descendants of the old Hebrew race. It was well known that in truth the religion of Moses contained the germ of all that one might term the Jehovah-Religion, but this fact had been grasped by the nation in a manner more or less after the fashion of a people yet in a stage of childhood or early youth. The old faith with its upturned vision toward a supersensible God may only be described by saying: -- ‘It can be likened to nought else than to an awareness of contact with that which is invisible and superperceptual, which comes to man when he indeed apprehends and realizes his own true Ego’ -- and it was this consciousness of the supersensible which had descended upon the people. But the concept which they had formed, as far as they could form any concept at all, was as we might put it, based upon an attempt to picture to themselves the workings of the God Jehovah, as conceived from their experiences of the external phenomena of life. In those days it was the custom to say that Jehovah acted with regard to humanity, in such a manner that when all nature was luxuriant and fruitful, it was a sign that He was rewarding mankind and showering benefits upon the nation. On the other hand, when the people suffered from want and distress brought about by war, scarcity of food, and other causes, they cried out that Jehovah had turned his face away and was consumed with anger. At that time about which we are speaking the nation was enduring the miseries caused by a period of dearth and starvation, and many turned aside from the God Jehovah, because they could no longer believe in His works when they saw how He treated mankind, for there was a terrible famine in the land. If, indeed, we can speak of progress in connection with the Jahveh-conception, then the progress destined to be made by these ancient Hebrew people can be characterized in the following manner: -- The nation must henceforth form a new Jehovah-concept embodying the old thoughts and ideas, through which must flow a fuller and a higher order of human understanding, so that all might say: -- ‘No matter what shall take place in the outer world, whether we live in happiness or are beset with sorrows and privations, we must ever realize that such external events are in no way an evidence of either the wrath or the benevolence of Jehovah. True devotion to God and a proper comprehension of the Jahveh-concept implies that mankind shall at all times gaze upward unswervingly toward the invisible Deity, uninfluenced by the contemplation of outer happenings and things, or the apparent reality of material impressions. And even though we meet with the direst want and affliction, nevertheless, through those inner forces alone which dominate the soul, man shall come to the sure conviction that -- HE IS.’ This great revolution in religious outlook was destined to be consummated and wrought through the power of the prophet Elijah [and, as will be seen later, his spiritual force operated at times through the medium of a chosen human personality]. When it is ordained that some great momentous change shall be brought about in the concepts of mankind, as was the case in Elijah’s day, it is necessary in the beginning that there be certain fitting personalities at hand in whose souls can be implanted the germ, so to speak, of those things which it is ordained shall later enter into the history of mankind. The manner in which the seed thus laid finds befitting expression, is ever that of a new impulse and a new force. If you will not misunderstand my meaning, I would say that it was decreed in accordance with the preordained fate of the nation, that the individuality known as the prophet Elijah should be the chosen one whose soul should first grasp the Jehovah-concept in the form which I have described. To this end it was essential that certain singular and very special forces be called up from the hidden depths of his soul – deep-seated powers as yet unknown to mankind, and unguessed at even by the teachers of that time. Something in the nature of an holy mystical initiation of the highest order, through which might come the revelation of such a God, must first take place in the innermost being of Elijah. It is therefore of the utmost importance, in order to describe in characteristic manner the way in which the Jahveh-concept was instilled into the minds of the people, that we should presently gaze into the soul of that particular human personality in whom the Spirit that was to impart the primary impulse was incarnated, or embodied -- that man, who through the nature of his Divine initiation became imbued with all the latent forces of his soul. Forces so vital to one who would strike that first deep fundamental note, which would call forth and make possible the coming Jehovah-conception. Such [great spiritual] personalities [as Elijah] who are chosen to experience within the soul the first stimulating impress of some momentous forward impulse, stand for the most part, isolated and alone. In olden days, however, there gathered around them certain followers who came from the great Religious Schools, or Schools of the Prophets as they were called in Palestine, and which by other nations have been termed Initiation or Mystery Sanctuaries. Thus we find the prophet Elijah, if we would use this name, also surrounded by a few earnest disciples, who looked up to him in reverence as one exalted far above them. These disciples realized to some extent the true nature and significance of Elijah’s mission, even though, because of their limited spiritual vision, they were unable to penetrate deeply into the soul of their great master. [Now at that time strange events had begun to take place in the land] the people, however, had no idea where the mysterious personality might be found who had brought them about. They could only say: -- ‘He must be here, or there, -- for something unusual is happening.’ Hence it was that there spread abroad what we might term a sort of rumour (if the word is not misused) to the effect that HE, a prophet, was actually at work, but no man knew rightly where. This uncertainty was due to the exercise of a definite and peculiar influence, which could be exerted by all such advanced spiritual beings as are found among outstanding seers. Viewed in the light of our modern times it is probable that such a statement may appear somewhat grotesque, but those who are acquainted with the singular characteristics of that by-gone age will find it in no way fanciful or extravagant.

All truly exalted spiritual personalities, such as Elijah, were endowed with this specific and highly penetrative quality which made itself felt now here, now there. Not only was the activity of this potent influence manifested in feelings of awe and dread, but there was also a direct positive action, through which it entered little by little into the souls of the people. It there operated in such manner as to cause them to be unable to tell, at times, just where the external form of some great spiritual personality might be found. But the true followers and disciples of Elijah knew well where to seek him, and were further quite aware that his outer individuality might perchance assume a wholly unpretentious character, and come to light in connection with some quite lowly station in earthly life. It is remarkable that at the time about which I am speaking, the actual bearer of the spirit of Elijah was a close neighbour of Ahab’s, King of Samaria, and the possessor of a small property in his immediate vicinity; but Ahab had no suspicion that such was the case. He sought everywhere for this singular being whose presence was felt so mysteriously throughout the community, and whom he regarded with feelings of awe and wonder, even as did his people. He entirely failed, however, to take into consideration the simple and unassuming land-owner who lived so near him, and gave no thought as to why he should, at times, absent himself, nor where he went on these occasions. But Jezebel [being clairvoyant] had discovered that this unobtrusive personality had actually become the external physical embodiment of the spirit of Elijah; now the knowledge she had thus acquired she did not impart to Ahab, she kept it to herself regarding it as a secret, for reasons which will become apparent later. In the Bible this particular character [upon whose innermost being Elijah’s spirit worked] is known by the name of Naboth. We thus see that according to the investigations of Spiritual Science we must recognize in the Naboth of the Bible, the physical bearer of the spiritual individuality of Elijah. It was in those days that a great famine came upon the land, and there were many who hungered. Naboth, in certain ways, also experienced want and distress. At times such as these, when not only does hunger prevail, as was assuredly the case in Palestine, but when on every side there is a feeling of infinite pity for those who suffer, the conditions are especially favourable for the entry of the latent soul-forces into one already prepared through destiny or karma. It is alone through these hidden powers of the soul that man may raise himself to the level of such a mission as we have outlined. Let us clearly picture what takes place deep within the being under such circumstances, and thus gain an understanding of the manner in which Naboth’s soul was affected. In the initial stage there is an inner progressive change or enfoldment, marked by an important period of self-education and self-development. It is most extremely difficult to describe those inner experiences of the soul which tend to raise it to greater spiritual heights, while the personality is becoming imbued with the forces by means of which it shall be enabled to look upon the world of spirit. The power of Divine spiritual vision must next be called into being, in order that there may come therefrom the wisdom necessary to the inception of all vital impulses destined to be implanted in the stream of human evolution. A verbal description is here the more difficult because never once have those who have undergone an experience of this nature, especially in olden times, come to such a state of apperception that they could outline their impressions in a precise and lucid manner. What actually happens may be stated to be somewhat as follows: -- The clairvoyant development of the soul is accomplished through different stages. In the case of a being such as Naboth, it would naturally occur that his first inner experience would be the clear apprehension of the following definite concept: -- ‘That spiritual power which it is ordained shall descend upon humanity, will now shine forth in me, and I am its appointed receptacle.’ Next would come this further thought: -- ‘I must henceforth do all that in me lies, in order that the force within my being may find true and proper expression; and that I may acquire those qualities that shall fit me to cope with every form of trial and experience that may come upon me. Thus shall I know how to impart the power of Divine-Impulse to my fellow men, in proper fashion.’ It is in this way that the spiritual and clairvoyant development of a personality such as I have described must go forward -- step by step. When a suitable predetermined stage has been reached, then follow certain definite signs which are noticeable and manifest within the soul. These are also of the nature of inner experiences; they are neither dreams nor visions, for they owe their origin to, and are dependent upon, the soul’s actual growth and unfoldment. Pictorial images appear; these indicate that inner progress has now so far advanced, that the particular personality in question may reasonably believe that his soul has indeed acquired new powers. These images, taken alone, have not necessarily much connection with the reality of those experiences through which the soul is passing. They are merely symbols, such as may come during the sleep state, but in a certain way they are typical symbols, similar to those which occur, under certain conditions, when we have very distinct and positive dreams. For instance, a person suffering from palpitation of the heart, may, during sleep, be under an illusion that heat is emanating from some glowing source, as, for instance, a hot stove. In like manner when the soul has gained this or that special clairvoyant power, then will come corresponding definite experiences in the form of visionary manifestations. Now, in the case of Naboth, the first event of the above nature brought with it a full realization of all that is implied in the following words: -- ‘Thou art the chosen one, through whom it shall be proclaimed that man may still believe in the ancient Jahveh-God; and that he must hold fast to this faith, even though it outwardly seemeth that because of the sore tribulation which has come upon the land, the current of life’s happenings be set against such trust. This state of profound meditation fraught with inner-life experiences, assumed the following form -- Naboth pondered thus: -- ’If thou wouldest indeed become worthy of that mission which shall shine in upon mankind because of this wholly new concept of God’s image, then must thou change utterly the nature of thine inner being, even to the most profound of its forces, so that thou art no more as thou hast been. Thou shalt subdue that soul which dwells in thee, and through those deeper powers which abide therein bring to thine inner Ego a new life, for it may no longer remain as it now is. [Thou must uplift its quality.]’ Under the influence of thoughts such as these [Naboth] worked intensively upon his soul -- ever striving within -- that he might bring about this essential transformation of his Ego, and thus become worthy to stand in the presence of that God who had revealed Himself before him. Then came to [Elijah-Naboth] yet another experience which was, however, only in part a vision. But because it was not entirely of the nature of an inner soul-happening, there being other content, it must be regarded as of less spiritual significance. It is ever the pure inner workings of the soul that are of truest and greatest import. In the vision, it appeared to him that his God, who had again manifested, set him upon a journey to Zarepath (I Kings, xvii, 9), and in that place he met a widow who had a son and he there saw represented, or personified, as it were, in the fate of this widow and her son, the manner and way in which he was now to live. It seemed to his spiritual sight that their food was well-nigh spent, and even that which they had was about to be consumed, after which they would die. Then it was that he spoke to the widow as in a dream, as in a vision, using in effect those same words which, day by day, and week by week, throughout his solitary meditations, he had repeated over and over again to his own soul: -- ‘Fear not, -- from that meal which remaineth, prepare the repast which must be made ready for you and your son, and for me also. In all that may yet come to pass trust alone in that God Who doth create both joy and sorrow, and in Whom we must ever abide in faith.’ In this dreamlike vision it was clearly impressed upon [Elijah-Naboth] that the barrel of meal would not become empty nor would the cruse of oil fail; for the oil and the meal would ever be renewed. It is worthy of note that at this point his whole soul-state which had become, so to speak, fully developed and perfected with regard to his individual character, expressed itself in the vision in such manner, that it seemed to him as if his personality went to live in the upper part of the house which belonged to the widow. But in reality the inner truth was that his own soul had, as one might say, risen to a higher level and achieved a more advanced stage of development. It next appeared to [Elijah-Naboth], again as in a vision, that the son of the widow lay dead. This we must regard as merely a symbolical representation of the fact that [Naboth] had overcome, and slain, as it were, the Ego which had been his up to that time. Then it was the subconscious forces in his soul cried out: -- ‘What wilt thou do now?’ For a while [Elijah-Naboth] stood helpless and perplexed; but he was able to regain his self-control through the medium of that power which had always lived and flowed within his innermost being, and to plunge even yet more profoundly into the consideration of those conditions which now called for such deep and earnest contemplation. It then happened that after the widow’s son was dead, she reproached him. This signifies that his subconscious spirit reproached him, in other words, aroused in him a misgiving of this nature: -- ‘My old Ego-consciousness has now left me -- what am I to do?’ In the description given of these events it is stated that he took the child unto himself and plunged unhesitatingly still further into the depths of his soul, and we are told that power was vouchsafed to him through which he brought the dead son once more to life. Then did he gain more courage to stimulate and quicken the new Ego, which was now his, by virtue of those qualities which were in the Ego that he had lost.

From that time on [Elijah-Naboth] continued to develop and mature the hidden forces of his soul, so that it might acquire that inner strength necessary to come before the outer world and utter those words which all must hear. But in the first place and above everything, to stand before King Ahab and bring to a crisis the matter which must now be decided, namely, the victory of the new Jehovah-concept as opposed to those beliefs that the King himself accepted, and which, owing to the weakness of the times had become generally acknowledged among the people. Now, it came about, that while Ahab was making a round of his empire, anxiously observing the signs of want and distress that the personality [whom we have called Elijah-Naboth] approached him; and no man knew from whence he came, certainly the King had no idea. And there was a strangeness in the manner of his speech which affected the soul of Ahab, who was not, however, aware that this man was his neighbour. More strongly than ever did the King experience that feeling of awe and dread which had always come upon him when reference was made to that great spirit known in the Bible as Elijah the prophet. Then it was that the King spoke and said: -- ‘Art thou he that troubleth Israel?’ And Elijah-Naboth replied: -- ‘No, not I, but thou thyself it is who bringeth misfortune and evil upon the people, and it must now be determined to which God they shall turn.’ So it came to pass that a great multitude of the tribe of Israel assembled upon Mount Carmel in order that final judgment should be made between the god of Ahab and the God of Elijah. The decision was to be brought about by means of an external sign; but such a sign as all might plainly discern and clearly understand. To enter into details concerning these matters at the present time would, however, take us too far. It was arranged that the priests and prophets of Baal, the name by which the god of King Ahab was known, should be the first to offer a sacrifice. The people would then wait and see if the performance of certain sacrificial rites (religious exercises in which the ecstatic priests, through the medium of music and dancing, worked themselves up into a state of singular ecstasy) would lead to any communication or influence being imparted to the multitude. In other words, the people were to judge whether or not, in virtue of inherent divine powers possessed by the priests any sign was vouchsafed of the might and potency of their god. The sacrificial beast is brought to the altar. It is to be decided if in truth the priests of Baal are endowed with an inner force, such as would stir the multitude. Then Elijah-Naboth raised up his voice and said: -- ‘This thing must now be determined -- I stand alone while opposed to me are the four hundred and fifty prophets of Baal. We shall see how strong is their hold upon the people, and how great is that power which is in me.’ The sacrifice is performed, and everything possible done in order to transmit to the multitude a potent influence from the priests -- that all should believe in the god Baal. The ecstatic exercises are carried to such lengths that the hands and other parts of the body are cut with knives until the blood flows, so as to increase still further the awesome character of the spectacle evoked by these followers of Baal, under the frenzied stimulus of the dancing and the music.

 

implizit.blogspot.fr/2011_02_01_archive.html?view=classic

 

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Outlining a Theory of General Creativity . .

. . on a 'Pataphysical projectory

 

Entropy ≥ Memory ● Creativity ²

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(debating against the Plato's allegory of the cavern) :

  

"THE ALLEGORY OF CAMERA & OBSCURA".

 

Once upon a time there was two small dark boxes, illuminated with certainties, two small empty heads, full of hope, and whose sensitive soul was waiting until the external light penetrates them to dazzle them with an image of the "True Reality”. At the proper time, they finally opened.

 

Camera in pursuit of the Absolute, wanted all to see without any reflection. All, absolutely All ! Then, at the proper time, it decided to be totally overcome by the "True Entropic Reality", all its sensitivity offered to intensely feel everything, without any prejudice, without thinking one second with all these words which darkens the mind more than they enlighten it. It installed a hypersensitive film which it will push in spite of its coarse grain. It tuned her diaphragm to the maximum aperture, a long time, and gave up itself to ecstatically feel the whole true light of the whole True Entropic Reality.

 

Obscura in quest of the Universal Knowledge, wanted all to know precisely, it wanted all to understand and memorize with a maximum of details and discernment. Then at the proper time, it decided to focuse a depth of field as deep as possible, to choose a pause time as short as possible, to be sure to get the highest neatness of the True Real Universal Memory. It installed a hyperfine grain film which it will develop energetically to compensate its low sensitivity. It tuned the aperture at less than anything, and adjusted the pause time at an infinitesimal fraction of nothing.

 

The moral of the story ? All the photographers will say it to you !

 

Camera obtained the most luminous image which is at ounce the fuzziest one, an immaculate uniform Absolute Entropic white 100%blank.

 

Obscura obtained the finest image which is at ounce the darkest one, an immaculate uniform Universal black 100%blank.

 

From now on, when it chooses an aperture and a time of pause suitable to create less blind images, Camera finally formed in it several suspicions of True Reality. They are images as poor of Absolute Sensitivity as weak of Universal Knowledge, but they are marvellous and magic images, illuminated by unexpected shapes and colors.

 

In the neighbourhood of the Absolute Entropy, each cell of Camera opens like a white sapphire prism dispersing and breaking up the Entropic light in colored iridescences. From her cells juxtaposition are emerging lines and shapes, metamorphosing the dazzling Entropic light in simple but unknowable .. shapes, only lacking some .. words to name them.

 

From now on, when it chooses an aperture and a time of pause suitable to create less blind images, Obscura finally formed in it several suspicions of True Reality. They are images as poor of Universal Knowledge as weak of Absolute Sensitivity, but they are marvellous and magic images, rich of ambiguous signs and senses.

 

In the neighbourhood of the Universal Memory, each cell of Obscura opens like a black sapphire crystal dispersing and breaking up the universal darkness in colored enlightening sparks. From her cells juxtapositions are emerging now vowels, consonants and others signs, metamorphosing the gloomy universal darkness in simple but unknowable .. words, only lacking some .. shapes to imagine them.

 

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rectO-persO | E ≥ m.C² | co~errAnce | TiLt

Boston, MA (September 20, 2014) -- Cardinal Seán O’Malley ordained thirteen men to the Order of Deacon at the Cathedral of the Holy Cross.

Photos by George Martell - Boston Catholic Development Services.

  

Cardinal Seán said, “Through the grace of God, these thirteen men of faith have been called to serve the Church as deacons. Each brings his unique gifts to their ministry and we welcome them as brothers in Christ. We are grateful to their loved ones, especially their wives and families, for their love, support and encouragement as our new deacons have prepared themselves for this lifelong commitment to the Church.”

 

Deacon Dan Burns, Director of Permanent Diaconate Formation, said, “Representing the diversity of the Archdiocese this class includes four candidates from the Hispanic community, one from the Brazilian community, and one from the Vietnamese community. The richness of the cultural and spiritual lives of these men and their families will bring great gifts to our parish collaboratives in the days and years ahead.”

 

Francis Burke

 

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Francis Burke and his wife of 27 years, Joanne, are members of St. Catherine of Alexandria parish in Westford. The Burke’s have two children, Laura and David (DJ). Fran recently retired from a career in high tech and is currently pursuing degree in Theology at the Theological Institute for the New Evangelization and also a certificate in Spiritual Direction and Retreat Leadership at Creighton University. Fran Burke and Joanne have worked with the ACTS Retreat group at St. Catherine’s for the last 6 years. Fran was called to the diaconate by the opportunity to serve others. Fran hopes to continue his ministry focused on serving the poor and homeless. Fran will be assigned to St. Mary Parish in Chelmsford and to the Diaconate Formation Office following ordination.

 

Michael Curren

 

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Michael Curren and his wife Paula are members of St. Agnes Parish in Reading, MA. Mike and Paula have three children: Brenna is a teacher in Burlington, Maura is an administrative manager at Children’s Hospital, and Timothy is a Greek Orthodox priest at St. Vasilios Parish in Peabody. Father Timothy is married to Dr. Nijmeh Hodaly Curren of Beit Jala, Palestine. Mike started his secular career as a social worker and currently works in non-profit administration as a Senior Vice President for the Cure Alzheimer’s Fund in Wellesley. Mike spent time at the Carmelite Junior Seminary in Hamilton, MA and the Carmelite Seminary at Marquette University before discerning that he was called to marriage and family life. Mike continued to be drawn to a life of service in the Church through parish ministries and leadership, eventually being called to consider the diaconate as a vocation through the encouragement and inspiration of many priests and deacons in his life. Mike will serve at St. Augustine Parish in Andover and the Office of Ecumenical Affairs following ordination.

  

William C. Dwyer

 

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William C. Dwyer and his wife Jeane currently reside in Merrimack NH and are members of St. Catherine of Alexandria in Westford. They have three grown children – Patrick and his bride Erin, Timothy and Meghan. Bill’s secular career has been in accounting and finance for both large and small companies. Living his Cursillo weekend was a springboard to a deeper relationship with the Lord. He heard a call to the diaconate during the Spiritual Exercises of St. Ignatius and has learned from Fr. Lawrence Porter that “the closer one gets to the God of the Bible, the further he sends you out”. Bill’s hope is to continue being active in prison ministry. Bill will be assigned to St. Catherine of Alexandria Parish in Westford, St. Anne Parish in Littleton, and to the Pro-Life and Respect Life Office following ordination.

 

George Escotto

 

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George Escotto and his wife Maria are members of St. Patrick Parish in Lawrence. They have been married for 22 years and have been blessed with a daughter, Lesly, who is a student at Northern Essex Community College. George received his call to the diaconate through a personal encounter with God during a Cursillo retreat. George works in a Nursing Home as a custodian where he has the daily opportunity to be the presence of Christ to those who live there: “I feel like I am living a ministry here and seeing Christ in every one of the people who live in the Nursing Home every day.” George will be assigned to St. Patrick Parish in Lawrence and to Office of Cultural Diversity following ordination.

 

Edward S. Giordano

 

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Edward S. Giordano and his wife Carol live in Stoneham and are members of St. Patrick Parish. Carol and Ed have two adult children, Mary and Matthew, and a daughter-in-law Jamie. Ed is the Director of Engineering at C.L. Hauthaway in Lynn. Ed has had wonderful Deacon Mentors at St. Patrick Parish and his first exposure to the Permanent Diaconate was at the Incarnation Parish in Melrose where both of his children were baptized by Permanent Deacons. At the Incarnation Parish Deacon Jack Wise gave Ed his first inspiration of the gift of the vocation and ministry of the Permanent Deacon. Ed feels his four years of academic study and spiritual formation have been a blessing that has allowed him to grown closer to our loving, kind, and merciful Lord, Jesus Christ. Ed hopes that he will serve Jesus and the people of God with that same love and compassion. Following ordination Ed will be assigned to St. Barbara Parish in Woburn and to Campus Ministry Office.

 

Chuck Hall

 

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Chuck Hall and his wife Mary live in Rowley and worship at Our Lady of Hope Parish in Ipswich. Chuck has been a sheet metal mechanic, machinist, singer-songwriter, radio personality and software engineer. He continues an active musical life as a song writer and in producing audiobooks, including a reading of Chesterton’s “St. Francis of Assisi.” His most recent audio work was the narration of a documentary film on the life Fr. James Alberione, the founder of the Daughters of St. Paul. Chuck’s faith journey began 1971 with a dramatic encounter with Christ that led him out of the 1960’s counterculture and into evangelical and fundamentalist circles, before becoming a dedicated Reformed Presbyterian. His journey brought him to the Catholic Church in 2006, when he attended his first Mass. He was received into the Catholic Church in 2008. Chuck heard a call to the diaconate as he volunteered in hospitals and led a prayer ministry in his home parish. His parish priest encouraged him to consider a diaconate vocation and he entered formation with the understanding that the Holy Spirit could re-direct his journey at any time. The journey was never re-directed, however, and his calling became clearer as formation progressed. Chuck has been influenced greatly by the writings of G. K. Chesterton and the life and ministry of Pope Saint John Paul II. Shortly after being received into the Church, he lived a Cursillo weekend which also was a strong influence in his life. Chuck will be assigned to St. John the Baptist and St. Thomas the Apostle Parishes in Peabody and to the Office of Ecumenical Affairs following ordination.

Franklin Mejia

 

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Franklin Mejia was born and raised in Dominican Republic. Franklin is married to Wendy R. Mejia. They are the proud parents of Gabriel Andres, 10 and Isabella Maria, 7. He and his family are active members of St. Mary of the Annunciation parish in Cambridge. Franklin holds a Political Science degree and has been involved in television production. Franklin came to know Christ as a child thanks to his Grandfather Nicacio Mejia, who introduced him to the spiritual life and the doctrine of the Catholic faith. At a very young age, Franklin was an active member and youth leader of the Salesian Youth Group in his community. Upon arriving to the United States, Franklin worked for the Hispanic Youth Ministry in the Archdiocese of Boston organizing inter-parochial youth sports tournaments, youth leadership formation programs and an evangelization ministry dedicated to visiting the youth in jail. Franklin’s passion for evangelization led him to Catholic Television where he is the host and producer of “Buena Nueva” (The Good News). His desire to evangelize through the media was inspired by Pope John Paul II, who encouraged the Church to use every means of communication to introduce Christ to others. Franklin will be assigned to Sacred Hearts Parish in Malden and to Catholic TV following ordination.

Eric Peabody

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Eric Peabody and his wife, Renee, live in Haverhill and have been married 20 years. He is a division manager at a national home improvement retailer and Renee is an administrative assistant at St. Basil Salvatorian Center in Methuen. Eric and Renee have two daughters, Haley and Mary. The Peabody Family are currently members of the collaborative of St. Lucy and St. Monica Parishes in Methuen. Eric has served in various liturgical ministries and is a third degree member of the Knights of Columbus. Eric entered the Church at the age of 16 through RCIA and his great uncle, the late Rev. Dennis T. Nason, encouraged Eric to consider a diaconal vocation. Following ordination Eric will be assigned to Sacred Hearts Parish in Haverhill and Office of the Catholic Labor Guild.

 

Jesus Peña

 

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Jesus Peña and his wife Margarita are members of St. John the Baptist Parish in Peabody and have three grown children. Jesus works as a Case Manager for the Commonwealth of Massachusetts. Jesus began his vocational journey in April 2009 when, feeling drawn to serve Christ more deeply, he turned to a trusted priest in the community, Fr. Alonso Macias, who suggested the diaconate. Jesus feels blessed by the many men of faith who have served as mentors to him over the past twenty years, including many wonderful priests and deacons. In a special way, Deacon Valentin Rivera and Deacon Antonio Perea were helpful to both Margarita and Jesus. More recently Deacon Leo Martin helped Jesus to understand both the faith and the ministry of the Deacon and to grow spiritually. According to Jesus, “These past four years of formation have been a life changing conversion of the heart through constant prayer, self-emptying, and service. The core of my ministry will be to live the Gospel by surrendering my will to the will of God.” Following ordination Jesus will be serve as a Deacon at the Salem collaborative of Immaculate Conception, St. James, and St. John the Baptist Parishes as well as in the Diaconate Formation Office.

Alvaro Jose Leiva Soares

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Alvaro Jose Leiva Soares was born in Belo Horizonte, Minas Gerais, Brazil and married his wife Carla in 1986. Alvaro and Carla are proud parents of three grown children, Alvaro Jr., Ivan, and Natalia. They are members of Holy Family Parish in Lowell and active members of both the Brazilian Apostolate and the Charismatic Renewal in the Archdiocese of Boston. Alvaro holds degrees in Economics and Computer Science as well as an MBA. He is fluent in Portuguese and English, and proficient in Spanish. Alvaro is currently working for Kaspersky Labs in Woburn as a Product Support Engineer. Alvaro has worked in many parish ministries and received his call to be a Permanent Deacon through his active participation in the Catholic Charismatic Renewal. He is currently responsible for the formation program inside of the Brazilian Ethnic Leaders Team and is currently appointed Liaison and Executive Director of the Charismatic Renewal movement in the Archdiocese of Boston. Following ordination Alvaro will be assigned to Holy Family Parish and the Office of Cultural Diversity.

 

Michael Tomkins

 

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Michael Tomkins and his wife Danni live in Wilmington and are parishioners at Saint Thomas of Villanova with their 5 children Hailey, Lauren, Victoria, Joshua, and Meghan. Michael attended Boston University where he received a degree in Computer Science and is now employed as Chief Technology Officer for a financial software company. Michael first learned about the diaconate at age 13 when he served as an altar server at the Mass of Thanksgiving for a close family friend, Deacon Robert Amerault. Raised in an active Catholic family and educated from elementary through high school at Saint Clements in Medford, the seeds of faith were planted at an early age. He felt God's call to the diaconate in his early twenties but as a newlywed he knew it would be some time before he could respond, so he and Danni kept busy raising their five children and remaining active in their parish. They found their true passion was for youth ministry where they served for over twenty years in numerous parishes throughout the archdiocese. In 1999 Michael and Danni each received the Pro Deo et Juventute award given in recognition of continuous and praiseworthy service to young people. Michael hopes to be a witness to those he serves to help them to grow deeper in answering their own baptismal call. Michael will be assigned to St. Francis of Assisi Parish in Dracut and the Office of Faith Formation for Youth and Young Adults following ordination.

 

Tam Van Tram

 

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Tam Van Tram and his wifeThom have been married for 39 years, live in Andover, and have two daughters and two grandchildren. They are members of St. Theresa of Lisieux Parish in North Reading and the Vietnamese community at Sacred Hearts Parish in Malden. Tam plays guitar for the Contemporary Music Group and is a member of Parish Pastoral Council and Finance Committee at St Theresa Parish. Tam also is Chairman of the Finance Council for Sacred Hearts Parish. Tam had a long career in technology and business and now works as an Adjunct Professor at Middlesex Community College teaching Chemistry, Math, and Computer Science. He holds degrees in Chemical Engineering and Nuclear Engineering and expects to complete his Master’s in Theological Studies Degree (MTS) at St. John Seminary in 2015. Tam was raised as a Buddhist in Vietnam and grew up during in the midst of the devastating war that raged in his homeland through the 1960’s and 1970’s. He converted to Catholicism in 1997. Tam sees the great grace of God’s love in leading him through life to this moment of ordination where he can serve the Church and God’s people. Following ordination Tam will be assigned to St. Theresa Parish in North Reading and to the Campus Ministry Office where he will serve as a Catholic Chaplain at the UMass campus in Boston.

 

Carlos Simon Valentin

 

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Carlos Simon Valentin and his wife, Angelica, have been married for 16 years and live in Lynn. They have two children, Nicholas and Angel. Simon and Angelica have been active parishioners of St. John the Baptist Parish in Peabody throughout their married life. Simon is a Draftsman and Auto Cad graduate and is currently employed by Greater Lynn Senior Services as a driver for “ The Ride”, which is part of the Massachusetts Bay Transportation Authority. Simon is the youngest member of the Class of 2014 and will be assigned to St. John the Baptist and St. Thomas the Apostle Parishes in Peabody and the Office of Cultural Diversity following ordination.

Permanent Diaconate

 

Prior to this ordination, there are 273 deacons in the Archdiocese of Boston (142 active with the remaining retired, on leave, or serving outside of the diocese). Thirteen (13) men will be ordained on September 20, 2014. The Archdiocese of Boston ordains a class of deacons every year. There are currently 49 men in formation (this includes the 13 about to be ordained). Of these 49, 20 (41%) are from our ethnic communities (10 Hispanic, 4 Brazilian, 2 Haitian, 2 Vietnamese, 1 Iraqi), ages range from 36 – 63, and 48 (98%) are married.

 

The Archdiocese holds an Inquirer Program each year in October/November for those who feel a possible call to the diaconate vocation. This program provides information to men and their wives about the vocation and ministry of deacons, the formation program, and the admissions process. It also includes a Saturday discernment retreat. The program generally draws 20-30 men each year. Information is available from Deacon Burns at deacondan_burns@rcab.org.

 

Deacon Burns said, “Because the great majority of Permanent Deacons are married men with families, the formation and inquirer programs strongly involve their wives and focus on the grace and challenge of integrating ordained ministry with the primary vocation of marriage.”

 

FLASHBACK

 

of this movement rehearsed

a voice decries

decaying

decade’s in masterful persuasion

 

into roots of past seeds sown

reaching the third child

her adopted son

the youngest of the two boys

still alive

 

silent is his vanishing wisdom

not from sprouted seed to tree

memories

moments

flashback

 

a journey now

again control

a force

this power of Mother

her unmuted somatic state

cruel pitiful influence

its delicate tones shatter him yet again

 

articulates deliberately

in her delightful deliveries

 

another layer of distorted distractions

attempting an untangling this

 

there life long bond

of father and son

 

despite in her fear of a loneliness

she projects her twisted pleasure

unleashed

 

PJJ

Photo by Abhinav Vats. Posted by permission.

 

Leave it to my son to introduce new spiritual elements into my life. We are going on a spiritual retreat at Mount Angel Abbey; a new experience for me and not something I thought I would ever want to do. But then, I never thought I would take the role of father figure. It works both ways, though. Sometimes, the son is the father...or at least becomes a benevolent preceptor, bringing his own discernment and the gifts of his own distinct cultural tradition. That's the beauty of adopting an adult son - it opens the door to spiritual and intellectual reciprocity between two adults of different generations and origins.

 

(Plus, I didn't have to deal with him when he was passing through the "Terrible Twos.")

Memorial - "Near this place lyeth interred the body of Mrs Anne Taylor (youngest daughter of John Heron esq and of Jane his wife of this parish) the *first) wife of Doctor Robert Taylor (or Winthorpe), physician Extraordinary to the King and likewise Physician to his Majesty's household. A woman of consummate virtue and prudence, in whom a discernment and fortitude above her sex were happily united with that sweetness of manners which is the characteristic of it, and with a piety, void of all superstition which rendered her one of its greatest ornament

These uncommon virtues, CHRISTIAN READER, which were the daily admiration of her friends, and made the constant happiness of her husband, whilst the Almighty indulged her example to this world, have through the merits of our blessed redeemer, most assuredly obtained her an eternal reward in the next, to which it pleased God to call her on the 12th of November in the year of our Lord 1757, and in the 58th year of her age; after she had sustained with the most exemplary patience and resignation to his will, the misery of a long and painful sickness which had eluded the medical endeavours of her husband's friends as well as his own; whose affectionate regard to so excellent a wife hath consecrated this marble to her memory"

Monument signed by Roubiliac

 

Anne was the youngest daughter of John Heron esq and of Jane Crayle www.flickr.com/gp/52219527@N00/9Z0GG4

Anne m 1739 (1st wife) Dr Robert Taylor 1710-62 the son of John Taylor, publican & twice mayor of Newark . Qualifying as a doctor, he set up a practice in Newark. After attending to Lord Burlington at Belvoir Castle, he was persuaded to move to London, where he became King George III’s personal physician.

From his practice in Hanover Square, Dr Taylor prospered and bought much land in Winthorpe where Anne's brother had many properties, buying in 1753 the land from his brother in law Robert Heron, on which he would start to build Winthorpe Hall shortly before his death,

Anne died leaving no children in 1757

 

Robert m2 1759 Elizabeth Mainwaring of Lincoln having a son who died in infancy and a daughter Elizabeth www.themsv.org/artwork/elizabeth-taylor-mrs-charles-chaplin who m Charles Chaplin d1816 of Blankney. (their grandson Henry 1st Viscount Chaplin m Florence Sutherland flic.kr/p/qZmRVT )

'At the time of [Robert's death which rapidly followed on the reverse of his fortune, he was erecting a magnificent mansion at Winthorpe where he fondly hoped to spend the evening of his days in splendid retirement. He left it, however, unfinished, and it was sold to Roger Pocklington, Esq. His body was to have been brought to Winthorpe for interment immediately after his decease; but the threatened vengeance of some implacable creditor who, under the severe laws then in existence, it was apprehended would seize the body of the deceased, as security for his claim, caused it to be interred in the most private manner possible, in the burial-ground of Audley chapel. However, a few years afterwards, his remains were removed, with those of his infant son to Winthorpe

His widow Elizabeth and daughter retired to Lincoln where Elizabeth died in 1812 and was also buried at Winthorpe southwellchurches.nottingham.ac.uk/winthorpe/pmonrtaylor.jpg - Church of St Mary Magdalene Newark, Nottinghamshire

    

Hemis Monastery is a Tibetan Buddhist monastery (gompa) of the Drukpa Lineage, located in Hemis, Ladakh, India. Situated 45 km from Leh, in the state of Jammu and Kashmir. Hemis Monastery existed before the 11th century and was re-established in 1672 by the Ladakhi king Sengge Namgyal. The annual Hemis festival honoring Padmasambhava is held here in early June.

  

Terma and tertöns : The essence of Tebetan Buddhism.

Padmasambhava (lit. "Lotus-Born"), also known as Guru Rinpoche, is a literary character of terma (Terma or "hidden treasure"- are key Tibetan Buddhist teaching, which the tradition holds were originally esoterically hidden by various adepts such as Padmasambhava and his consorts, in the 8th century for future discovery at auspicious times by other adepts, known as tertöns. As such, they represent a tradition of continuous revelation in Tibetan Buddhism. Termas are a part of Tantric Literature. Tradition holds that terma may be a physical object such as a text or ritual implement that is buried in the ground (or earth), hidden in a rock or crystal, secreted in a herb, or a tree, hidden in a lake (or water), or hidden in the sky (space). Though a literal understanding of terma is "hidden treasure", and sometimes objects are hidden away, the teachings associated should be understood as being “concealed within the mind of the guru”, that is, the true place of concealment is in the tertön's mindstream. If the concealed or encoded teaching or object is a text, it is often written in dakini script: a non-human type of code or writing).

  

Terma is an emanation of Amitabha (Amitābha or Amideva, is a celestial buddha described in the scriptures of the Mahāyāna school of Buddhism. Amitābha is the principal buddha in the Pure Land sect, a branch of Buddhism practiced mainly in East Asia, while in Vajrayana Amitābha is known for his longevity attribute, magnetising red fire element, the aggregate of discernment, pure perception and the deep awareness of emptiness of phenomena. According to these scriptures, Amitābha possesses infinite merits resulting from good deeds over countless past lives as a bodhisattva named Dharmakāra. "Amitābha" is translatable as "Infinite Light," hence Amitābha is also called "The Buddha of Immeasurable Life and Light" ).

Terma that is said to appear to tertons (A tertön is a discoverer of ancient texts or terma in Tibetan Buddhism) in visionary encounters and a focus of Tibetan Buddhist practice (Tibetan Buddhism is the body of Buddhist religious doctrine and institutions characteristic of Tibet, Mongolia, Tuva, Bhutan, Kalmykia and certain regions of the Himalayas, including northern Nepal, and India (particularly in Arunachal Pradesh, Ladakh, Dharamsala, Lahaul and Spiti district in Himachal Pradesh and Sikkim. It is also practiced in Northeast China. Religious texts and commentaries are contained in the Tibetan Buddhist canon such that Tibetan is a spiritual language of these areas. The Tibetan diaspora has spread Tibetan Buddhism to many Western countries, where the tradition has gained popularity. Among its prominent exponents is the 14th Dalai Lama of Tibet. The number of its adherents is estimated to be between ten and twenty million).

  

History

Hemis Monastery existed before the 11th century. Naropa, the pupil of the yogi Tilopa, and teacher of the translator Marpa is connected with this monastery. A translation was made by A. Grünwedel (Nӑro und Tilo,: Festschrift Ernst Kuhn, München 1916) of Naropa's biography that was found in Hemis monastery.

In this manuscript Naropa (or Naro) meets the "dark blue" (Skr.: nila: dark blue or black) Tilopa (or Tillo), a tantric master, who gives Naropa 12 "great" and 12 "small" tasks to do in order to enlighten him to the inherent emptiness/illusoriness of all things. Naropa is depicted as the "abbott of Nalanda" (F. Wilhelm, Prüfung und Initiation im Buche Pausya und in der Biographie des Naropa, Wiesbaden 1965, p. 70), the university-monastery in today's Bihar, India, that flourished until the sacking by Turkish and Afghan Muslim forces. This sacking must have been the driving force behind Naropa's peregrination in the direction of Hemis. After Naropa and Tilopa met in Hemis they travelled back in the direction of a certain monastery in the now no longer existing kingdom of Maghada, called Otantra which has been identified as today's Otantapuri. Naropa is consered the founding father of the Kagyu-lineage of the Himalayan esoteric Buddhism. Hence Hemis is the main seat of the Kagyu lineage of Buddhism.

In 1894 Russian journalist Nicolas Notovitch claimed Hemis as the origin of an otherwise unknown gospel, the Life of Saint Issa, Best of the Sons of Men, in which Jesus is said to have traveled to India during his "lost years." According to Notovitch, the work had been preserved in the Hemis library, and was shown to him by the monks there while he was recuperating from a broken leg. But once his story had been re-examined by historians, Notovitch confessed to having fabricated the evidence. Bart D. Ehrman states that "Today there is not a single recognized scholar on the planet who has any doubts about the matter. The entire story was invented by Notovitch, who earned a good deal of money and a substantial amount of notoriety for his hoax". However, the Indian Pandit Swami Abhedananda also claims to have read the same manuscript, and published his account of viewing it after his visit to Hemis in 1921. Abhedananda claims on the book jacket that it was translated for him with the help of a "local Lama interpreter." In the same vein, Notovich did not initially translate the manuscript, but reported his Sherpa guide did so as Notovitch could not read the original text. Notovich's version of the manuscript was translated from Tibetan to Russian to French to English. According to Swami Abhedananda's account, his Lama's translation was equivalent to the one published by Notovich. The Gutenberg Project has published the entire manuscript as a free ebook.

  

Hemis Festival

The Hemis Festival is dedicated to Lord Padmasambhava (Guru Rimpoche) venerated as the Dance Performance at Hemis Monastery representative reincarnate of Buddha. He is believed to have been born on the 10th day of the fifth month of the Monkey year as predicted by the Buddha Shakyamuni. It is also believed that his life mission was, and remains, to improve the spiritual condition of all living beings. And so on this day, which comes once in a cycle of 12 years, Hemis observes a major extravaganza in his memory. The observance of these sacred rituals is believed to give spiritual strength and good health. The Hemis festival takes place in the rectangular courtyard in front of the main door of the monastery. The space is wide and open save two raised square platforms, three feet high with a sacred pole in the center. A raised dias with a richly cushioned seat with a finely painted small Tibetan table is placed with the ceremonial items - cups full of holy water, uncooked rice, tormas made of dough and butter and incense sticks. A number of musicians play the traditional music with four pairs of cymbals, large-pan drums, small trumpets and large size wind instruments. Next to them, a small space is assigned for the lamas to sit.

The ceremonies begin with an early morning ritual atop the Gompa where, to the beat of drums and the resounding clash of cymbals and the spiritual wail of pipes, the portrait of "Dadmokarpo" or "Rygyalsras Rimpoche" is then ceremoniously put on display for all to admire and worship.

  

The most esoteric of festivities are the mystic mask dances. The Mask Dances of Ladakh are referred collectively as chams Performance. Chams performance is essentially a part of Tantric tradition, performed only in those gompas which follow the Tantric Vajrayana teachings and the monks perform tantric worship.

Source: Wikipedia and others.

18 x 13.5" (including 2" black upcycled cabinet door frame, not pictured). Made of handmade polymer clay tile, tempered glass, millefiore, textured glass, and ceramic tile.

 

When I Am Among the Trees

 

When I am among the trees,

especially the willows and the honey locust,

equally the beech, the oaks and the pines,

they give off such hints of gladness.

I would almost say that they save me, and daily.

 

I am so distant from the hope of myself,

in which I have goodness, and discernment,

and never hurry through the world

but walk slowly, and bow often.

 

Around me the trees stir in their leaves

and call out, “Stay awhile.”

The light flows from their branches.

 

And they call again, “It’s simple,” they say,

“and you too have come

into the world to do this, to go easy, to be filled

with light, and to shine.”

 

~From Thirst by Mary Oliver

(2006, Beacon Press)

 

Next day, on 12th of October, in the morning we visited Hemis Monastery again for a detailed study. This time I photographed many of the mural paintings and some fine wooden works inside the monastery. Many of the paintings reflected an unique mixing of Hinduism and Buddhism.

     

Hemis Monastery is a Tibetan Buddhist monastery (gompa) of the Drukpa Lineage, located in Hemis, Ladakh, India. Situated 45 km from Leh, in the state of Jammu and Kashmir. Hemis Monastery existed before the 11th century and was re-established in 1672 by the Ladakhi king Sengge Namgyal. The annual Hemis festival honoring Padmasambhava is held here in early June.

   

Terma and tertöns : The essence of Tebetan Buddhism.

 

Padmasambhava (lit. "Lotus-Born"), also known as Guru Rinpoche, is a literary character of terma (Terma or "hidden treasure"- are key Tibetan Buddhist teaching, which the tradition holds were originally esoterically hidden by various adepts such as Padmasambhava and his consorts, in the 8th century for future discovery at auspicious times by other adepts, known as tertöns. As such, they represent a tradition of continuous revelation in Tibetan Buddhism. Termas are a part of Tantric Literature. Tradition holds that terma may be a physical object such as a text or ritual implement that is buried in the ground (or earth), hidden in a rock or crystal, secreted in a herb, or a tree, hidden in a lake (or water), or hidden in the sky (space). Though a literal understanding of terma is "hidden treasure", and sometimes objects are hidden away, the teachings associated should be understood as being “concealed within the mind of the guru”, that is, the true place of concealment is in the tertön's mindstream. If the concealed or encoded teaching or object is a text, it is often written in dakini script: a non-human type of code or writing).

     

Terma is an emanation of Amitabha (Amitābha or Amideva, is a celestial buddha described in the scriptures of the Mahāyāna school of Buddhism. Amitābha is the principal buddha in the Pure Land sect, a branch of Buddhism practiced mainly in East Asia, while in Vajrayana Amitābha is known for his longevity attribute, magnetising red fire element, the aggregate of discernment, pure perception and the deep awareness of emptiness of phenomena. According to these scriptures, Amitābha possesses infinite merits resulting from good deeds over countless past lives as a bodhisattva named Dharmakāra. "Amitābha" is translatable as "Infinite Light," hence Amitābha is also called "The Buddha of Immeasurable Life and Light" ).

 

Terma that is said to appear to tertons (A tertön is a discoverer of ancient texts or terma in Tibetan Buddhism) in visionary encounters and a focus of Tibetan Buddhist practice (Tibetan Buddhism is the body of Buddhist religious doctrine and institutions characteristic of Tibet, Mongolia, Tuva, Bhutan, Kalmykia and certain regions of the Himalayas, including northern Nepal, and India (particularly in Arunachal Pradesh, Ladakh, Dharamsala, Lahaul and Spiti district in Himachal Pradesh and Sikkim. It is also practiced in Northeast China. Religious texts and commentaries are contained in the Tibetan Buddhist canon such that Tibetan is a spiritual language of these areas. The Tibetan diaspora has spread Tibetan Buddhism to many Western countries, where the tradition has gained popularity. Among its prominent exponents is the 14th Dalai Lama of Tibet. The number of its adherents is estimated to be between ten and twenty million).

   

History

 

Hemis Monastery existed before the 11th century. Naropa, the pupil of the yogi Tilopa, and teacher of the translator Marpa is connected with this monastery. A translation was made by A. Grünwedel (Nӑro und Tilo,: Festschrift Ernst Kuhn, München 1916) of Naropa's biography that was found in Hemis monastery.

 

In this manuscript Naropa (or Naro) meets the "dark blue" (Skr.: nila: dark blue or black) Tilopa (or Tillo), a tantric master, who gives Naropa 12 "great" and 12 "small" tasks to do in order to enlighten him to the inherent emptiness/illusoriness of all things. Naropa is depicted as the "abbott of Nalanda" (F. Wilhelm, Prüfung und Initiation im Buche Pausya und in der Biographie des Naropa, Wiesbaden 1965, p. 70), the university-monastery in today's Bihar, India, that flourished until the sacking by Turkish and Afghan Muslim forces. This sacking must have been the driving force behind Naropa's peregrination in the direction of Hemis. After Naropa and Tilopa met in Hemis they travelled back in the direction of a certain monastery in the now no longer existing kingdom of Maghada, called Otantra which has been identified as today's Otantapuri. Naropa is consered the founding father of the Kagyu-lineage of the Himalayan esoteric Buddhism. Hence Hemis is the main seat of the Kagyu lineage of Buddhism.

 

In 1894 Russian journalist Nicolas Notovitch claimed Hemis as the origin of an otherwise unknown gospel, the Life of Saint Issa, Best of the Sons of Men, in which Jesus is said to have traveled to India during his "lost years." According to Notovitch, the work had been preserved in the Hemis library, and was shown to him by the monks there while he was recuperating from a broken leg. But once his story had been re-examined by historians, Notovitch confessed to having fabricated the evidence. Bart D. Ehrman states that "Today there is not a single recognized scholar on the planet who has any doubts about the matter. The entire story was invented by Notovitch, who earned a good deal of money and a substantial amount of notoriety for his hoax". However, the Indian Pandit Swami Abhedananda also claims to have read the same manuscript, and published his account of viewing it after his visit to Hemis in 1921. Abhedananda claims on the book jacket that it was translated for him with the help of a "local Lama interpreter." In the same vein, Notovich did not initially translate the manuscript, but reported his Sherpa guide did so as Notovitch could not read the original text. Notovich's version of the manuscript was translated from Tibetan to Russian to French to English. According to Swami Abhedananda's account, his Lama's translation was equivalent to the one published by Notovich. The Gutenberg Project has published the entire manuscript as a free ebook.

   

Hemis Festival

 

The Hemis Festival is dedicated to Lord Padmasambhava (Guru Rimpoche) venerated as the Dance Performance at Hemis Monastery representative reincarnate of Buddha. He is believed to have been born on the 10th day of the fifth month of the Monkey year as predicted by the Buddha Shakyamuni. It is also believed that his life mission was, and remains, to improve the spiritual condition of all living beings. And so on this day, which comes once in a cycle of 12 years, Hemis observes a major extravaganza in his memory. The observance of these sacred rituals is believed to give spiritual strength and good health. The Hemis festival takes place in the rectangular courtyard in front of the main door of the monastery. The space is wide and open save two raised square platforms, three feet high with a sacred pole in the center. A raised dias with a richly cushioned seat with a finely painted small Tibetan table is placed with the ceremonial items - cups full of holy water, uncooked rice, tormas made of dough and butter and incense sticks. A number of musicians play the traditional music with four pairs of cymbals, large-pan drums, small trumpets and large size wind instruments. Next to them, a small space is assigned for the lamas to sit.

 

The ceremonies begin with an early morning ritual atop the Gompa where, to the beat of drums and the resounding clash of cymbals and the spiritual wail of pipes, the portrait of "Dadmokarpo" or "Rygyalsras Rimpoche" is then ceremoniously put on display for all to admire and worship.

 

The most esoteric of festivities are the mystic mask dances. The Mask Dances of Ladakh are referred collectively as chams Performance. Chams performance is essentially a part of Tantric tradition, performed only in those gompas which follow the Tantric Vajrayana teachings and the monks perform tantric worship.

 

Source: Wikipedia and others.

Buddhist Monastry

 

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Buddhist monasteries, caleb known as vihara, emerged sometime around the fourth century BC, from the practice of vassa, the retreat undertaken by Buddhist monks and nuns during the South Asian rainy season. To prevent wandering monks from disturbing new plant growth or becoming stranded in inclement weather, Buddhist monks and nuns were instructed to remain in a fixed location for the roughly three month period typically beginning in mid-July. Outside of the vassa period, monks and nuns both lived a migratory existence, wandering from town to town begging for food. These early fixed vassa retreats were held in pavilions and parks that had been donated to the sangha by wealthy supporters. Over the years, the custom of staying on property held in common by the sangha as a whole during the vassa retreat evolved into a more cenobitic lifestyle, in which monks and nuns resided year round in monasteries.

In India, Buddhist monasteries gradually developed into centres of learning where philosophical principles were developed and debated; this tradition is currently preserved by monastic universities of Vajrayana Buddhists, as well as religious schools and universities founded by religious orders across the Buddhist world. In modern times, living a settled life in a monastery setting has become the most common lifestyle for Buddhist monks and nuns across the globe.

  

Tengboche Buddhist monastery, Nepal.

Whereas early monasteries are considered to have been held in common by the entire sangha, in later years this tradition diverged in a number of countries. Despite vinaya prohibitions on possessing wealth, many monasteries became large land owners, much like monasteries in medieval Christian Europe. In China, peasant families worked monastic-owned land in exchange for paying a portion of their yearly crop to the resident monks in the monastery, just as they would to a feudal landlord. In Sri Lanka and Tibet, the ownership of a monastery often became vested in a single monk, who would often keep the property within the family by passing it on to a nephew who ordained as a monk. In Japan, where civil authorities permitted Buddhist monks to marry, being the head of a temple or monastery sometimes became a hereditary position, passed from father to son over many generations.

  

The Ivolga monastery in Buryatia, Russia.

Forest monasteries – most commonly found in the Theravada traditions of Southeast Asia and Sri Lanka – are monasteries dedicated primarily to the study of Buddhist meditation, rather than scholarship or ceremonial duties. Forest monasteries often function like early Christian monasteries, with small groups of monks living an essentially hermit-like life gathered loosely around a respected elder teacher. While the wandering lifestyle practised by the Buddha and his disciples continues to be the ideal model for forest tradition monks in Thailand and elsewhere, practical concerns- including shrinking wilderness areas, lack of access to lay supporters, dangerous wildlife, and dangerous border conflicts- dictate that more and more 'meditation' monks live in monasteries, rather than wandering.

Tibetan Buddhist monasteries are sometimes known as lamaseries and the monks are sometimes (mistakenly) known as lamas.

 

Monastery (plural: monasteries) denotes the building, or complex of buildings, that houses a room reserved for prayer (e.g. an oratory) as well as the domestic quarters and workplace(s) of monastics, whether monks or nuns, and whether living in community or alone (hermits).

 

Gompa

 

Gompa and ling are ecclesiastical fortifications of learning, lineage and sadhana (that may be understood as a conflation of a fortification, a monastery or nunnery, and a university (Sanskrit: vihara), located in Tibet, Ladakh (India), Nepal, and Bhutan. Their design and interior details vary from region to region, however, all follow a general sacred geometrical mandala design of a central prayer hall containing a Buddha murti or thangka, benches for the monks or nuns to engage in prayer or meditation and attached living accommodation. The gompa or ling may also be accompanied by any number of stupas. The siting and aspect of the architectural constructions, satellite buildings and grounds were founded on ancient principles of geodesic lore and environmental metaphysics.

A gompa can also be just a meditation room or hall, without the attached living quarters. Meditation rooms in urban Buddhist centres are often referred to as gompas.

 

Tibetan Buddhism.is the body of Buddhist religious doctrine and institutions characteristic of Tibet and certain regions of the Himalayas, including northern Nepal, Bhutan, and India (particularly in Arunachal Pradesh, Ladakh, Dharamsala, Lahaul and Spiti in Himachal Pradesh, and Sikkim). It is the state religion of Bhutan.

 

It is also practiced in Mongolia and parts of Russia (Kalmykia, Buryatia, and Tuva) and Northeast China. Texts recognized as scripture and commentary are contained in the Tibetan Buddhist canon, such that Tibetan is a spiritual language of these areas.

A Tibetan diaspora has spread Tibetan Buddhism to many Western countries, where the tradition has gained popularity.Among its prominent exponents is the 14th Dalai Lama of Tibet. The number of its adherents is estimated to be between ten and twenty million.

 

en.wikipedia.org/wiki/Gompa

  

Buddhism

 

Buddhism (Pali/Sanskrit: बौद्ध धर्म Buddha Dharma) is a religion and philosophy encompassing a variety of traditions, beliefs and practices, largely based on teachings attributed to Siddhartha Gautama, commonly known as the Buddha (Pāli/Sanskrit "the awakened one"). The Buddha lived and taught in the northeastern Indian subcontinent some time between the 6th and 4th centuries BCE. He is recognized by Buddhists as an awakened or enlightened teacher who shared his insights to help sentient beings end suffering (or dukkha), achieve nirvana, and escape what is seen as a cycle of suffering and rebirth.

Two major branches of Buddhism are recognized: Theravada ("The School of the Elders") and Mahayana ("The Great Vehicle"). Theravada—the oldest surviving branch—has a widespread following in Sri Lanka and Southeast Asia, and Mahayana is found throughout East Asia and includes the traditions of Pure Land, Zen, Nichiren Buddhism, Tibetan Buddhism, Shingon, Tendai and Shinnyo-en. In some classifications Vajrayana—a subcategory of Mahayana practiced in Tibet and Mongolia—is recognized as a third branch. While Buddhism remains most popular within Asia, both branches are now found throughout the world. Estimates of Buddhists worldwide vary significantly depending on the way Buddhist adherence is defined. Lower estimates are between 350-500 million. However, when including Chinese religion which has traditionally consisted of forms of Mahayana Buddhism alongside Chinese folk religion the number would range from 1—1.6 billion.

Buddhist schools vary on the exact nature of the path to liberation, the importance and canonicity of various teachings and scriptures, and especially their respective practices. The foundations of Buddhist tradition and practice are the Three Jewels: the Buddha, the Dharma (the teachings), and the Sangha (the community). Taking "refuge in the triple gem" has traditionally been a declaration and commitment to being on the Buddhist path and in general distinguishes a Buddhist from a non-Buddhist. Other practices may include following ethical precepts, support of the monastic community, renouncing conventional living and becoming a monastic, the development of mindfulness and practice of meditation, cultivation of higher wisdom and discernment, study of scriptures, devotional practices, ceremonies, and in the Mahayana tradition, invocation of buddhas and bodhisattvas.

 

en.wikipedia.org/wiki/Monastry#Buddhism

 

en.wikipedia.org/wiki/Monastry

 

en.wikipedia.org/wiki/Buddhism

 

en.wikipedia.org/wiki/List_of_Tibetan_monasteries

St. Padre Pio (Francesco Forgione) was born to Giuseppa and Grazio Forgione, in the small farming town of Pietrelcina, Italy on May 25, 1887. Although the Forgiones were poor in material goods, they were certainly rich in their faith life and in the love of God.

 

Even as a young boy, Francesco had already shown signs of extraordinary gifts of grace. At the age of five, he dedicated his life to God. From his early childhood he showed a kind of recollection of spirit and a love for the religious life. His mother described him as a quiet child who, from his earliest years loved to go to church and to pray. Because he was able to see and communicate with, not only his guardian angel but also with Jesus and the Virgin Mary, as a young boy, Francesco assumed everyone had the same experiences. Once a woman who noticed his spiritual demeanor asked him, "When did you consecrate your life to God? Was it at your first Holy Communion?" and he answered, "Always, daughter, always."

 

When he was fifteen years old, he was admitted to the novitiate of the Capuchin Order of the Friars Minor in Morcone, Italy and was admired by his Superiors and his fellow students for his exemplary behavior and his piety. One of the novices stated, "There was something which distinguished him from the other students. Whenever I saw him, he was always humble, recollected, and silent. What struck me most about Brother Pio was his love of prayer."

 

On August 10, 1910, at the age of twenty-three, Padre Pio was ordained to the priesthood. The celebration of the Holy Mass was for Padre Pio, the center of his spirituality. Due to the long pauses of contemplative silence into which he entered at various parts of the Holy Sacrifice, his Mass could sometimes last several hours. Everything about him spoke of how intensely he was living the Passion of Christ. The parish priest in Pietrelcina called Padre Pio's Mass, "an incomprehensible mystery." When asked to shorten his Mass, Padre Pio replied, "God knows that I want to say Mass just like any other priest, but I cannot do it."

 

His parishioners were deeply impressed by his piety and one by one they began to come to him, seeking his counsel. For many, even a few moments in his presence, proved to be a life changing experience. As the years passed, pilgrims began to come to him by the thousands from every corner of the world, drawn by the spiritual riches which flowed so freely from his extraordinary ministry. To his spiritual children he would say, "It seems to me as if Jesus has no other concern but the sanctification of your soul."

 

Padre Pio is understood above all else as a man of prayer. Before he was thirty years old he had already reached the summit of the spiritual life known as the "unitive way" of transforming union with God. He prayed almost continuously. His prayers were usually very simple. He loved the Rosary and recommended it to others. To someone who asked him what legacy he wished to leave to his spiritual children, his brief reply was, "My child, the Rosary." He had a special mission to the souls in Purgatory and encouraged everyone to pray for them. He used to say, "We must empty Purgatory with our prayers." Padre Agostino Daniele, his confessor, director, and beloved friend said, "One admires in Padre Pio, his habitual union with God. When he speaks or is spoken to, we are aware that his heart and mind are not distracted from the thought and sentiment of God."

 

Padre Pio suffered from poor health his entire life, once saying that his health had been declining from the time he was nine years old. After his ordination to the priesthood, he remained in his hometown of Pietrelcina and separated from his religious community for more than five years due to his precarious health. Although the cause of his prolonged and debilitating illnesses remained a mystery to his doctors, Padre Pio did not become discouraged. He offered all of his bodily sufferings to God as a sacrifice, for the conversion of souls. He experienced many spiritual sufferings as well. "I am fully convinced that my illness is due to a special permission of God," he said.

 

Shortly after his ordination he wrote a letter to his spiritual director, Padre Benedetto Nardella, in which he asked permission to offer his life as a victim for sinners. He wrote, "For a long time I have felt in myself a need to offer myself to the Lord as a victim for poor sinners and for the souls in Purgatory. This desire has been growing continually in my heart so that it has now become what I would call a strong passion. . .It seems to me that Jesus wants this." The marks of the stigmata, the wounds of Christ, appeared on Padre Pio's body, on Friday, September 20, 1918, while he was praying before a crucifix and making his thanksgiving after Mass. He was thirty-one years old and became the first stigmatized priest in the history of the Church. With resignation and serenity, he bore the painful wounds for fifty years.

 

In addition, God endowed Padre Pio with many extraordinary spiritual gifts and charisms including the gift of healing, bilocation, prophecy, miracles, discernment of spirits, the ability to abstain beyond man's natural powers from both sleep and nourishment, the ability to read hearts, the gift of tongues (the ability to speak and understand languages that he had never studied), the gift of conversions, levitation, multiplication of food, the grace to see his guardian angel and other angelic beings in form, and the fragrance which emanated from his wounds and which frequently announced his invisible presence. When a friend once questioned him about these charisms, Padre Pio said, "You know, they are a mystery to me, too." Although he received more than his share of spiritual gifts, he never sought them, never felt worthy of them. He never put the gifts before the Giver. He always remained humble, constantly at the disposal of Almighty God.

 

His day began at 2:30 a.m. when he would rise to begin his prayers and to make his preparation for Mass. He was able to carry on a busy aposotlate with only a few hours of sleep each night and an amount of food that was so small (300-400 calories a day) that his fellow priests stated that it was not enough food even to keep a small child alive. Between Mass and confessions, his workday lasted 19 hours. He very rarely left the monastery and never took even a day's vacation from his grueling schedule in 51 years. He never read a newspaper or listened to the radio. He cautioned his spiritual children against watching television.

 

In his monastery in San Giovanni Rotondo, he lived the Franciscan spirit of poverty with detachment from self, from possessions, and from comforts. He always had a great love for the virtue of chastity, and his behavior was modest in all situations and with all people. In his lifetime, Padre Pio reconciled thousands of men and women back to their faith.

 

The prayer groups that Padre Pio established have now spread throughout the world. He gave a new spirit to hospitals by founding one which he called "The Home for the Relief of Suffering." He saw the image of Christ in the poor, the suffering, and the sick and gave himself particularly to them. He once said, "Bring God to all those who are sick. This will help them more than any other remedy."

 

Serene and well prepared, he surrendered to Sister Death on September 23, 1968 at the age of eighty-one. He died as he had lived, with his Rosary in his hands. His last words were Gesú, Maria – Jesus, Mary - which he repeated over and over until he breathed his last. He had often declared, "After my death I will do more. My real mission will begin after my death."

 

In 1971, Pope Paul VI, speaking to the superiors of the Capuchin order, said of Padre Pio, "What fame he had. How many followers from around the world. Why? Was it because he was a philosopher, a scholar, or because he had means at his disposal? No, it was because he said Mass humbly, heard confessions from morning until night and was a marked representative of the stigmata of Our Lord. He was truly a man of prayer and suffering."

 

In one of the largest liturgies in the Vatican's history, Pope John Paul II canonized Padre Pio on June 16, 2002. During his homily John Paul recalled, how, in 1947, as a young priest he journeyed from Poland to make his confession to Padre Pio. "Prayer and charity–this is the most concrete synthesis of Padre Pio's teaching," the Pope said.

 

Drawing approximately 8 million pilgrims each year, San Giovanni Rotondo, where St. Padre Pio lived and is now buried, is second only to the shrine of Our Lady of Guadalupe in Mexico in its number of annual visitors.

 

St. Padre Pio's whole life might be summed up in the words of St. Paul to the Colossians, "Now I rejoice in my sufferings for your sake, and in my flesh I complete what is lacking in Christ's afflictions for the sake of his body, that is, the Church."

 

St. Pio of Pietrelcina, pray for us.

  

.

   

Ordination

Ordination

Ordination

An abandoned church, which was built in 1960 has been closed since 2018. There was some talk that after almost three year there might be a new owner.

 

From the churches Facebook page:

 

Evergreen Park Presbyterian Church

8859 South Francisco Avenue

Evergreen Park, Illinois.

CLOSED!

  

December 13, 2018

 

Dear Friends,

 

After a great deal of discernment and work over the past year, our Session has decided the most faithful route for us to take is closure. We will continue to hold Sunday evening services at 5:00pm through the end of the year, with our last regular evening service on December 30th.

 

Due to our dwindling numbers, Session decided not to hold a Christmas Eve service this year. I would encourage you all to seek out a service close to you, or at a congregation you or your loved ones have been or are a part of.

 

That being said, I am looking forward with anticipation to celebrating our 72 years of faithful service on this corner of Evergreen Park with you this spring. We will hold a concluding service around the end of February / beginning of March, and you are invited! We will invite all of our members, friends, previous members, and pastors as well. Stay tuned for more information. I will update our Facebook page as soon as we have a date established.

 

It has been my privilege and blessing to serve you as pastor these past four and a half years. Please let me know if you have any questions or concerns, or if there is a way I can be a better pastor for you during this time. The Session and I will continue to communicate any new information we have for you as we get it. Thank you for being part of this wonderful community.

 

Blessings to you,

Jon

 

2600 x 2600 pixel image designed to work as wallpaper on most iOS devices.

 

Typefaces: Wild Spirit, BW Glenn Slab, BW Glenn Sans

Sword : Commissioned officers Shin-Guntō army type 94(1934) or 98(1938) - After establishment of a Type 98, the officers who held the Type 94 removed and used the second Suspension mount of a Type 94. Therefore, discernment of this Guntō is difficult

An officer's Guntō is "the individual general tools" defined by "regulation of a military uniform".

The officer has chosen the blade freely. Therefore, a formal Guntō specifies a Mounting (Koshirae). The army determined the foundations of a Koshirae and two or more production companies manufactured the Koshirae respectively based on basic regulation. Therefore, Koshiraes differ delicately respectively to elements, such as liking of an officer, an officer's financial ability, a difference in a production company, a grade of a Koshirae, and the domestic situation. Strictly, there is no same thing in an officer's Guntō.

The essence of an officer's Guntō is the sword of command at a field battle, the symbol of a status, and the sword of self-defense. The officer controlled his heart by carrying a Guntō. The Guntō was an officer's strong emotional attachment and was the important general tools under pretense of the heart of Bushidō.

# 123 On Explore, 22nd April, 2009

 

View Large On Black

 

The Square and Compasses (or, more correctly, a square and a set of compasses joined together) is the single most identifiable symbol of Freemasonry. Both the square and compasses are architect's tools, and are used in Masonic ritual as emblems to teach symbolic lessons. Some Lodges and rituals explain these symbols as lessons in conduct: for example, that Masons should "square their actions by the square of virtue" and learn to "circumscribe their desires and keep their passions within due bounds toward all mankind". However, as Freemasonry is non-dogmatic, there is no general interpretation for these symbols (or any Masonic symbol) that is used by Freemasonry as a whole.

 

As measuring instruments, the tools represent judgement and discernment.

Ordination

Hemis Monastery is a Tibetan Buddhist monastery (gompa) of the Drukpa Lineage, located in Hemis, Ladakh, India. Situated 45 km from Leh, in the state of Jammu and Kashmir. Hemis Monastery existed before the 11th century and was re-established in 1672 by the Ladakhi king Sengge Namgyal. The annual Hemis festival honoring Padmasambhava is held here in early June.

  

Terma and tertöns : The essence of Tebetan Buddhism.

Padmasambhava (lit. "Lotus-Born"), also known as Guru Rinpoche, is a literary character of terma (Terma or "hidden treasure"- are key Tibetan Buddhist teaching, which the tradition holds were originally esoterically hidden by various adepts such as Padmasambhava and his consorts, in the 8th century for future discovery at auspicious times by other adepts, known as tertöns. As such, they represent a tradition of continuous revelation in Tibetan Buddhism. Termas are a part of Tantric Literature. Tradition holds that terma may be a physical object such as a text or ritual implement that is buried in the ground (or earth), hidden in a rock or crystal, secreted in a herb, or a tree, hidden in a lake (or water), or hidden in the sky (space). Though a literal understanding of terma is "hidden treasure", and sometimes objects are hidden away, the teachings associated should be understood as being “concealed within the mind of the guru”, that is, the true place of concealment is in the tertön's mindstream. If the concealed or encoded teaching or object is a text, it is often written in dakini script: a non-human type of code or writing).

  

Terma is an emanation of Amitabha (Amitābha or Amideva, is a celestial buddha described in the scriptures of the Mahāyāna school of Buddhism. Amitābha is the principal buddha in the Pure Land sect, a branch of Buddhism practiced mainly in East Asia, while in Vajrayana Amitābha is known for his longevity attribute, magnetising red fire element, the aggregate of discernment, pure perception and the deep awareness of emptiness of phenomena. According to these scriptures, Amitābha possesses infinite merits resulting from good deeds over countless past lives as a bodhisattva named Dharmakāra. "Amitābha" is translatable as "Infinite Light," hence Amitābha is also called "The Buddha of Immeasurable Life and Light" ).

Terma that is said to appear to tertons (A tertön is a discoverer of ancient texts or terma in Tibetan Buddhism) in visionary encounters and a focus of Tibetan Buddhist practice (Tibetan Buddhism is the body of Buddhist religious doctrine and institutions characteristic of Tibet, Mongolia, Tuva, Bhutan, Kalmykia and certain regions of the Himalayas, including northern Nepal, and India (particularly in Arunachal Pradesh, Ladakh, Dharamsala, Lahaul and Spiti district in Himachal Pradesh and Sikkim. It is also practiced in Northeast China. Religious texts and commentaries are contained in the Tibetan Buddhist canon such that Tibetan is a spiritual language of these areas. The Tibetan diaspora has spread Tibetan Buddhism to many Western countries, where the tradition has gained popularity. Among its prominent exponents is the 14th Dalai Lama of Tibet. The number of its adherents is estimated to be between ten and twenty million).

  

History

Hemis Monastery existed before the 11th century. Naropa, the pupil of the yogi Tilopa, and teacher of the translator Marpa is connected with this monastery. A translation was made by A. Grünwedel (Nӑro und Tilo,: Festschrift Ernst Kuhn, München 1916) of Naropa's biography that was found in Hemis monastery.

In this manuscript Naropa (or Naro) meets the "dark blue" (Skr.: nila: dark blue or black) Tilopa (or Tillo), a tantric master, who gives Naropa 12 "great" and 12 "small" tasks to do in order to enlighten him to the inherent emptiness/illusoriness of all things. Naropa is depicted as the "abbott of Nalanda" (F. Wilhelm, Prüfung und Initiation im Buche Pausya und in der Biographie des Naropa, Wiesbaden 1965, p. 70), the university-monastery in today's Bihar, India, that flourished until the sacking by Turkish and Afghan Muslim forces. This sacking must have been the driving force behind Naropa's peregrination in the direction of Hemis. After Naropa and Tilopa met in Hemis they travelled back in the direction of a certain monastery in the now no longer existing kingdom of Maghada, called Otantra which has been identified as today's Otantapuri. Naropa is consered the founding father of the Kagyu-lineage of the Himalayan esoteric Buddhism. Hence Hemis is the main seat of the Kagyu lineage of Buddhism.

In 1894 Russian journalist Nicolas Notovitch claimed Hemis as the origin of an otherwise unknown gospel, the Life of Saint Issa, Best of the Sons of Men, in which Jesus is said to have traveled to India during his "lost years." According to Notovitch, the work had been preserved in the Hemis library, and was shown to him by the monks there while he was recuperating from a broken leg. But once his story had been re-examined by historians, Notovitch confessed to having fabricated the evidence. Bart D. Ehrman states that "Today there is not a single recognized scholar on the planet who has any doubts about the matter. The entire story was invented by Notovitch, who earned a good deal of money and a substantial amount of notoriety for his hoax". However, the Indian Pandit Swami Abhedananda also claims to have read the same manuscript, and published his account of viewing it after his visit to Hemis in 1921. Abhedananda claims on the book jacket that it was translated for him with the help of a "local Lama interpreter." In the same vein, Notovich did not initially translate the manuscript, but reported his Sherpa guide did so as Notovitch could not read the original text. Notovich's version of the manuscript was translated from Tibetan to Russian to French to English. According to Swami Abhedananda's account, his Lama's translation was equivalent to the one published by Notovich. The Gutenberg Project has published the entire manuscript as a free ebook.

  

Hemis Festival

The Hemis Festival is dedicated to Lord Padmasambhava (Guru Rimpoche) venerated as the Dance Performance at Hemis Monastery representative reincarnate of Buddha. He is believed to have been born on the 10th day of the fifth month of the Monkey year as predicted by the Buddha Shakyamuni. It is also believed that his life mission was, and remains, to improve the spiritual condition of all living beings. And so on this day, which comes once in a cycle of 12 years, Hemis observes a major extravaganza in his memory. The observance of these sacred rituals is believed to give spiritual strength and good health. The Hemis festival takes place in the rectangular courtyard in front of the main door of the monastery. The space is wide and open save two raised square platforms, three feet high with a sacred pole in the center. A raised dias with a richly cushioned seat with a finely painted small Tibetan table is placed with the ceremonial items - cups full of holy water, uncooked rice, tormas made of dough and butter and incense sticks. A number of musicians play the traditional music with four pairs of cymbals, large-pan drums, small trumpets and large size wind instruments. Next to them, a small space is assigned for the lamas to sit.

The ceremonies begin with an early morning ritual atop the Gompa where, to the beat of drums and the resounding clash of cymbals and the spiritual wail of pipes, the portrait of "Dadmokarpo" or "Rygyalsras Rimpoche" is then ceremoniously put on display for all to admire and worship.

  

The most esoteric of festivities are the mystic mask dances. The Mask Dances of Ladakh are referred collectively as chams Performance. Chams performance is essentially a part of Tantric tradition, performed only in those gompas which follow the Tantric Vajrayana teachings and the monks perform tantric worship.

Source: Wikipedia and others.

 

I was looking for a good shot, when I noticed these seagulls fly by me – really close. Thought that it might be really cool if I could get an in-your-face shot. The next seagull that passed by, I was clicking in a flash. This was the first shot of the series. After seeing this in the viewfinder, I was really encouraged and started taking more. Unfortunately, none came out as good as this one.

 

(edit)

This one hit #5 on Explore!

 

Sydney, Australia

2007

 

Arjun Purkayastha • travel & fine art photography •

Overlooking Kealakekua Bay

Hawaii, USA

 

GURU RINPOCHE -THE LOTUS BORN In the 8th century the historic figure Guru Padmasambhava, an emanation of Buddha Amitabha lived in India and traveled to Tibet where he established Sutra and Tantra Buddhism. He is especially renowned for transmitting the Dzogchen practice of Vajrayana Buddhism. He taught the path of liberation to all levels of understanding and he notably left many hidden “treasure teachings” to be shared centuries later. His enlightened activity was supported by his two principle companions Princess Mandarava and the Lady Yeshe Tsogyal. His Heart Mantra is: OM AH HUM VAJRA GURU PEMA SIDDHI HUM In 1990 this statue of Padmasambhava, Guru Rinpoche was sculpted by the Tibetan Master H.H. Thinley Norbu Rinpoche and his heart son Repkong Tsedrup Tarchin Rinpoche, a great Tibetan Teacher, Yogi and Friend. This form of Guru Padmasambhava is known as, Guru Nangsi Zilnon, The Master Who Prevails over the Phenomenal World through Splendor of Realization and was crafted to establish an association with stability and world peace. It is with great honor that we care for this artistic representation built by such visionaries and to have received their Wisdom Teachings at the gardens. The presence of this statue points one to the path of “Great Liberation”. Rising from a lotus flower, the mystery of life spontaneously gives birth to Padmasambava, the lotus born and exemplifies the basic law of creativity “form is emptiness, and emptiness is form”. As one gazes at this image you will notice that on his head he wears a five-petal lotus hat, which represents the five Buddha families. His expression is smiling and serious showing that loving kindness and discernment are intrinsic to the path. His eyes are wide open, as constant awareness is important on the journey. He cradles in his left arm a staff (Khatvanga) symbolizing the union of great bliss and emptiness needed for non-dual awareness to arise. In his hands he holds the ritual objects necessary to progress on the journey. His robes symbolize the perfection of all the Buddhist vehicles to enlightenment. As he sits upon a Lotus seat all of his adornments hold the Essence Teachings of Buddhism and are designed to benefit all beings. Dedicated by his students to the Living Memory of Lama Tarchin Rinpoche (1936 to 2013)

I was so pleased when I saw this group of youth dancing for the Lord on stage at the 2011 Jesus in the City parade in Toronto. I was particularly glad because the dancers were dressed so modestly, and so they looked so beautiful—more beautiful than any lady I have seen in a long while. Sadly, modesty was not the norm at this event: there was a worship group from Ottawa composed of two ladies who were dressed so immodesty that I didn’t photograph them (I didn’t even watch them), because I would’ve been nearly impossible for me as a photographer to edit their photos to make them acceptable with Christianity’s teaching about modesty. There was also another two ladies in the crowd who I avoided standing behind them because they wore such tight pants (both, to avoid temptation and to avoid photographing them), and so you can imagine my surprise when they later walked to the stage and started signing a worship song—they were a worship team! When I photographed them I composed my photos above the waist. I remember one young lady in particular at the Jesus in the City parade because she was dressed in a summer dress like she was going to the beach, and so I thought, “WOW! This parade has attracted even the non-Christians. This is wonderful!” A short time later I was shocked when I saw her singing worship songs on one of the floats—she was a worship leader!

 

When I was in my early teens (that was in Iraq) I was sitting on the school bus after Sunday school (technically, it was more of Friday school because that was the weekend day in Iraq; this Sunday school was organized by the Roman Catholic church). It was summer so it was a hot afternoon and as I looked out the window my Sunday school teacher, a young lady in her 20s, looked at me, gave me a sweet smile, and waved good bye as she walked home. I don’t remember how she looked like except that she looked like a typical Chaldean: fair skin, brown eyes, and dark wavy hair. But what I do remember is how modest her clothes were which stood as a contrast to how the other girls dressed at Sunday school. Her clothes were simple and modest, unlike the flashy, expensive, and immodest dressing of the girls who attended the Sunday school. Actually, immodesty was one of the reason I disliked attending church, because it makes no sense for a man to be more tempted with sin in the church than on the street! Until today I find modest girls very attractive, but this writing is not about my personal experiences or beliefs, and it is not about my feelings. This writing is about God’s Word and what He teaches about modest dressing. I am writing about this topic from a man’s point of view, and so I hope I do it justice.

 

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Immodesty, in my opinion, is an epidemic in the church—whether in the eastern churches or the western churches. It is a sin so advanced and accepted by the churches that I really don’t see how Christians will be able to turn this tide of sensuality around. I remember when I was new in Canada, that was in the early 2000s, I was watching TV and there was news about the National Day of Prayer in the U.S., and behind the reporter this “Christian” lady wearing a short-skirt came and knelt with her head down to the ground in prayer! Now, I am not going to describe to you how absurd the scene was, but I remember thinking, “What’s wrong with this Christian woman?” Another time, I went with my uncle to this Canadian church in Toronto and the pastor invited this 16 years old girl to come on stage to read some youth news and she was wearing such tight pants they looked like they were painted on her. The same thing was with their worship leader, and all the ladies who were in the rows in front of me. The whole time at that church I kept my head down. My uncle’s wife told me, “Fadi, church is a place to rejoice with the Lord, why are you sad?” I didn’t answer her. But we cannot rejoice in sinfulness—joy with the Lord must be coupled with holiness.

 

And that is what I have against the Jesus in the City parade: the pastors spoke and worshipped, and encouraged, but the whole event did not even start with the people confessing their sins! Lady, if your husband said a very mean and hurtful thing to you in the morning, and when he came from work he was all smiling and nice to you as if nothing had happened. Would you be smiling back or be joyful? No, you would want him to first apologize, explaining why he said those hurtful comments, and how he would not hurt you again (repentance), right? Then why do we expect God to accept us joyfully when we come to Him with our unrepented hearts?

 

Another time I went to a Middle Eastern church with my sister’s family because they had a play called “Heaven or Hell”, and the same scenario repeated itself: all the actors were dressed immodestly, including the worship singers! Another time, last year in April I think, I went with my sister’s church to this conference held by Arabic churches in Toronto. One lady who was standing at the door giving away brochures and she was dressed in such an immodest dress that it immediately reminded me of the sensual dresses Hollywood actresses wear! I then thought, “Who organized this?” Because not a single pastor, or a church elder, or a senior Christian man or woman thought or spoke up--as if this is how Christians are supposed to dress. Speaking about worship here is what the Bible says in Romans 12:1-2:

 

“Therefore, I urge you, brothers and sisters, in view of God’s mercy, to offer your bodies as a living sacrifice, holy and pleasing to God—this is your true and proper worship. Do not conform to the pattern of this world, but be transformed by the renewing of your mind. Then you will be able to test and approve what God’s will is—his good, pleasing and perfect will.”

 

Let me ask you a question. Before coming to Christ we spoke foul words and laughed at dirty joke, but after we came Christ we put those sinful ways away, correct? Before coming to Christ we lied and cheated and even stole, but after we came to Christ we put those sinful ways away, correct? Before coming to Christ we doubted, we rebelled against God, we blasphemed, but after we came to Christ we put those sinful ways away, correct? Before coming to Christ we lusted, fornicated, and committed adultery and all kind of sexual immorality, but after we came to Christ we put those sinful ways away, correct? Then why do women dress immodestly after coming to Christ just as they did before coming to Christ? Actually, after becoming born-again we are supposed to evaluate even our good deeds such as honouring our parents and self-control. Before, we honoured our parents because we were taught that is the right thing to do, but after becoming born-again we understand all things should be done for the glory of God (1 Corinthians 10:31). Before, we practiced self-control as a mean to “succeed” in life, but after becoming born-again we understand that self-control is a fruit of the Holy Spirit (Galatians 5:22-23). How can a Christian woman then not evaluate the way she dresses—the way she represents Christ?

 

I remember going with my sister’s church to a trip and there were many people at that location, and when the church ladies mixed with the non-Christian ladies you could not tell who is Christian and who is not from the way they dressed. And it is sad when a Christian woman dresses so sensually that she does not stand apart; remember what the above verse says: Do not conform to the pattern of this world. How is a Christian woman going to be a living testimony to a Muslim woman when she can not even dresses blamelessly? In Iraq, my Muslim friends used to ask me out of curiosity, “How can the priests let the girls dress like that in church?” I did not answer them, because I agreed with them.

 

Do you know what is blameless? Our Lord was blameless: the Bible says that when they tried to bring charge against Him none could stand because He was sinless and blameless, and they finally crucified Him because of His identity--the Son of God. Some say we represent Christ through our words and actions. That is not entirely true: we represent Christ through our minds—remember what the above verse says, “be transformed by the renewing of your mind”—and our minds are expressed through what we say, how we dress, and what we do. Some people say, “But you can’t judge me because you don’t know what’s in my heart!” You are right that I cannot judge you, but I know what is in your heart: all I have to do is take a look at your life. People love to hide behind “But you can’t judge me because you don’t know what’s in my heart”, but you know what? That is not even a Biblical teaching. The Bible says in Matthew 7:16-20:

 

“By their fruit you will recognize them. Do people pick grapes from thornbushes, or figs from thistles? Likewise every good tree bears good fruit, but a bad tree bears bad fruit. A good tree cannot bear bad fruit, and a bad tree cannot bear good fruit. Every tree that does not bear good fruit is cut down and thrown into the fire. Thus, by their fruit you will recognize them.”

 

And it says in Matthew 15:19:

 

“For out of the heart come evil thoughts—murder, adultery, sexual immorality, theft, false testimony, slander.”

 

And I say to you, Christian lady: Can I recognize your holiness by your immodesty? A sinful woman cannon dress modestly, and a righteous woman cannon dress immodestly. Thus, by the way you dress you will be recognized.

 

The problem with immodesty might not be a discipline problem, it might be a much bigger problem: it might be a question of, “Am I even born again?”, and not a question of, “Do I need to take another Alpha course?” You see, if a Christian lady says, “I know I dress immodestly, I know it’s a sin, I know it’s wrong and grieves God but I can’t help it because my emotional security is tied to the way I dress—I can’t break free from the hold it has on me.” Then I would say, “Yes, there is a big chance that she is born-again but she is struggling with a sin that is gripping her and won’t let go.” Just like smoking: people do not necessarily become free from the addiction of smoking as soon as they come to Christ. But if a Christian lady who has been going to church for 10 years says, “What’s wrong with the way I am dressing? It’s not immodest. The Bible doesn’t say anything about modesty, and whatever it said that wasn’t for us—that was for the church 2000 years ago. Besides, Jesus Christ paid for my sins.” I will be very fearful of this woman’s eternal destiny because her statement shows me she does not have the discernment of the Holy Spirit, and if she does not have the Spirit then she does not have part with Christ. It also shows me that she is using our Lord’s sacrifice as an excuse to sin—she does not understand anything about salvation and regeneration.

 

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Now, here is what I think are some of the reasons immodesty is such a big sensual problem in the church today:

 

1) I believe, the biggest problem with immodesty is that it is a very well disguised idolatry. Anything that we replace God with to make us feel whole, to fulfill us emotionally, to make us feel wanted and desired, to lift our self-image, to make us reach our goals (such as attracting a husband-to-be), or to make our lives feel complete is an idol. For example, a man does not lust for the sake of lusting: a man lusts because momentary this physically attractive woman makes him feel a satisfaction he hasn’t fulfilled with his relationship to Christ. The same applies to other sins such as getting drunk--nobody gets drunk to make a fool of himself—people get drunk to escape a reality they do not like because they did not make Christ the centre of their reality. Immodesty is no exception: its root is idolatry.

 

2) There is no teaching in the church about modesty. For example, you can attend a church for a whole year, which means there are about 52 sermons in total, and you would never hear the preacher talk about the virtue of modesty: what the Bible teaches about it, its benefit, why it pleases the Lord, and how immodesty is actually a sin. Preachers seems to focus so much about how to pray effectively, why we should tithe, how to have a successful marriage, how to evangelize and they neglect holiness. Didn’t our Lord say, “But seek first his kingdom and his righteousness, and all these things will be given to you as well"? Then why are we seeking everything except His righteousness?

 

Do you know what is the best way to have your prayers answered? Live a holy life! The Bible says, “The prayer of a righteous person is powerful and effective.” (James 5:16) Do you know what is the best way to be a good parent and husband or wife? Live a holy life! Do you know what is the best way to evangelize? Be a living testimony—live a holy life!

 

3) There are no role models for Christian ladies in regard to modesty. A Christian lady in her mid 20s dresses just like the rest of the world and the rest of her church, get married and pretty soon has a daughter. The child is used to wear tight clothes since she is a baby because that is the clothes her mom buys her. Pretty soon she is a teenager, and then a young lady who is getting married, and the cycle continuous.

 

Parents are sometimes afraid their kids will have “emotional problems” if they teach them to live a holy life, for example: to dress differently from the world. But that is not true! How can you say that if you teach your child to be Christ-like then she will have emotional problems, so instead you choose to follow Satan’s ways! As a parent your first is responsibility to teach your children how to live a holy life. Your first responsibility is not to make sure they get a “good education”, or have the “latest gadgets”, or to wear the “latest fashion” clothes.

 

4) It is a very well disguised sin. Let me give you a couple of examples: a little girl look up to her Christian mother, who dresses immodestly, and thinks:

 

-I want to help others like mommy—which is a good thing.

-I want to learn to cook like mommy—which is a good thing.

-I want to learn to play the piano like mommy—which is a good thing.

-I want to look beautiful by dressing like mommy—which is a sinful thing.

-I want to sing at church like mommy—which is a good thing.

-I want to teach Sunday school like mommy—which is a good thing.

 

Do you see what is happening? It is a sin that we have accepted, and we are passing our attitude toward immodesty to our children. Let me give you another example:

 

A bride’s maid is dressed immodestly at a Christian wedding, yet when the Christian guests see her they all smile telling her how beautiful she looks. Now imagine the best man told the Christian guests a dirty joke, they would all frown in disgust and rebuke him. They young woman and the young man both sinned—both sins were sensual in nature: she expressed it through her dress, and he expressed it through his words--but the young woman’s sin was praised and called beautiful, and the young man’s sin was rebuked and called disgusting.

 

The sin of dressing sensually is so interwoven in our lives--it is at: our churches, our missionary work, our Christian schools, our church trips, our weddings, our worship song, our church altars—it is everywhere.

 

5) Compromise. The world is simply bombarding our young women with this style, this fashion, and this brand, and promises them if they wear this then they will be more beautiful, more desirable, happier, and more content. But the sins of immodesty is very much like any other sin: it is like drinking muddy water when you are thirsty—the more you drink the more thirsty you will become. It is like standing in a hole and digging it deeper hoping that you will reach the surface!

 

Compromise is such a big deal when it comes to modest dressing because women usually think, “Well, it is ok to dress a bit revealing in a wedding,” or, “It is ok if someone is going to a picnic or the beach!” First of all, if you are a born-again Christian you have no business going to a beach where you are expected to dress immodestly! For example, a Christian man not only does not engage in sexual immorality, but he also does not go to places where sexual immorality is practiced! A Christian man not only does not get drunk, but he also does not go to places of drunkenness! Yes, our Lord associated with sinners, but He did not participate in their sin. Second of all, if that is how you think then your heart’s attitude toward sin is wrong, which means your heart’s attitude toward God is wrong. Because you cannot have a new relationship with God if you do not have a new relationship with sin.

 

6) Lack of personal relationship with God and commitment. Christians love to proclaim that Christianity is a personal relationship, but they do not live it as a personal relationship! They wait for their pastor to preach about modesty so they practice it! If that is the case then what happened to the teachings of the Holy Spirit? What happened to spiritual discernment? What happened to asking in prayer, “Lord, speak to me. Show me what You want to change in my life. What can I do to be more like Your Son?”

 

You know, there is a preacher from Texas that every time I see him on TV he is only talking about the State of Israel. Do you know what that means? His congregation is not getting any spiritual teachings, is not growing in their faith, and are not being continuously conformed to the likeness of our Lord! In other words: his whole ministry has missed the point of Christianity!

 

It is beyond me how a Christian lady can start her day with an intimate and focused prayer with her heavenly Father, and 15 minutes later dresses sensually for the rest of the day! What do you pray for, "God, please bless my sins!"? If you cannot make a single commitment to the Lord to dress modestly in the morning--which will impact your testimony for the rest of the day--how will you then continuously make a commitment to the Lord throughout the whole day before each time you utter a word, before each time you look at someone, before each time you think about something?!

 

As a Christian lady it is your responsibility to read the Bible on your own and pursue God’s will for your life, especially in holiness of the mundane daily things, such as your dressing.

 

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I am not doubting the sincerity of Christian women’s love for Christ, and so I am not saying that those Christian women who dress immodesty are doing it because they hate Christ. But the Bible does not say we are perishing because our lack of love, no, it says we are perishing because of our lack of knowledge:

 

“My people are destroyed from lack of knowledge. ‘Because you have rejected knowledge, I also reject you as my priests; because you have ignored the law of your God, I also will ignore your children.’” (Hosea 4:6)

 

Also, when you love someone you have to love that person the way they want and need. For example, if my wife wants to go to a certain restaurant but I take her to the restaurant I like then I have not expressed love toward her. So it is the same with Christ: we have to love Christ the way He wants us to love Him. And the Bible says in John 14:21, “Whoever has my commands and keeps them is the one who loves me.” Christ says if we want to love Him then He wants us to express this love by obeying Him. If you love Christ and want to worship Him you have to do it in spirit and truth. In spirit by living a life that agrees with the Holy Spirit, because we cannot worship Christ when we are grieving the Holy Spirit. And in truth by living according to the truth of the Word of God.

 

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Because preachers do not teach about modesty, and Christian women are not being good role models, nobody really know what modesty is. It really is a lost virtue. To make things worse, Christian ladies are not reading the Bible and obeying it because the Bible clearly talks about modesty. So what is immodest dressing?

 

Immodesty is a sin—disobedience toward God. I categorize it as a sensual sin in the same class as lust, adultery, and all other sexual-immorality. It is rooted in idolatry and ignorance of God’s Word. Its goal is to satisfy the sinful desires of the flesh instead of the holy desires of the Holy Spirit. It expresses itself through dressing in such a way that it draws attention to one’s body/physical appearance rather than one’s face/countenance; this includes clothes that are: tight, revealing, cut-short, or transparent.

 

A lot of girls think that since their pants are “not” too tight then they are more holy than non-Christian girls who wear “too” tight pants! Imagine how ridiculous it would sound if a Christian man said: since non-Christians commit adultery, and all type of sexual immorality, but lust is not “that” bad since it is not physical then I am holier than those non-Christians and lust is ok. What you are doing is really comparing your sin to someone else’s sin and saying, “Well, my sin is less sinful than this person’s sin so I am doing pretty good!” If you want to compare yourself to someone should you not compare yourself to a spiritual role model, like our Lord Jesus Christ? Why are you, a saint, comparing yourself to a sinner?

 

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So why is immodest dressing a sin?

 

1) Because the Bible says so, and the Bible, for the Christian, should be the final authority of what is sin and what is not.

 

“Therefore I want the men everywhere to pray, lifting up holy hands without anger or disputing. I also want the women to dress modestly, with decency and propriety, adorning themselves, not with elaborate hairstyles or gold or pearls or expensive clothes, but with good deeds, appropriate for women who profess to worship God.” (1 Timothy 2:8-10)

 

”Your beauty should not come from outward adornment, such as elaborate hairstyles and the wearing of gold jewellery or fine clothes. Rather, it should be that of your inner self, the unfading beauty of a gentle and quiet spirit, which is of great worth in God’s sight.” (1 Peter 3:3-4)

 

“Do you not know that your bodies are temples of the Holy Spirit, who is in you, whom you have received from God? You are not your own; you were bought at a price. Therefore honour God with your bodies.” (1 Corinthians 6:19-20)

 

The Bible is not saying that you should not wear jewellery, or that you should cover your face, or wrap yourself in a blanket! It is saying that your beauty should come from your godly character and not your physical appearance, remember the definition: modest dressing should draws attention to your face/countenance and not your body/physical appearance.

 

2) It tempts others to sin. Our Lord, Jesus Christ, said:

 

Jesus said to his disciples: ‘Things that cause people to stumble are bound to come, but woe to anyone through whom they come. It would be better for them to be thrown into the sea with a millstone tied around their neck than to cause one of these little ones to stumble. So watch yourselves.’” (Luke 17:1-6)

 

These are harsh words, are they not? What do you think will happen to a person who is thrown into the sea with a millstone tied around their neck? They are harsh words because God takes sin very seriously: after all it did cause Him to send His Son to die on the cross. Here is a video you might like to listen to:

 

What Guys Think About Modesty: www.godtube.com/watch/?v=KLKZZWNX

 

Imagine you, a daughter of our heavenly Father, causing your brother-in-Christ to sin, to make his spiritual life miserable, to prevent him from focusing on spiritual things, from growing in his relationship with his heavenly Father, and to hinder him from being conforming to the image of our Lord.

 

3) Like all sins, sensual dressing destroys your relationship with your heavenly Father, it destroys your prayer life, and it destroys your testimony. It also destroys relationships. I wonder how many relationships, how many marriages, would be healed if women truly live by the standards of the Noble Woman of Proverbs 31 rather than just use ‘Proverbs 31’ as their username!

 

It also robs you of God’s blessings because God cannot entrust you with much if He cannot trust you with little. For example, if you are not being a good example for Christian girls, I doubt He will give you a position as a Sunday school teacher, or a Christian councillor; you can get those positions on your own but it doesn’t mean He placed you there, and His will makes all the difference in the world. I also wonder how many godly Christian men changed their minds about marrying a certain Christian lady because her dressing is immodest.

 

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Most Christian ladies ask by now about immodesty, “How much is too much?” My answer is this:

 

1) If you are a mature Christian in Christ the last question you ask is, “How much is too much?” I am not condemning you, because when I was a young believer I asked that question about a lot of things. But as I grew in my Christian life I automatically stopped asking that question because my concern was not about when do I cross the line of sin, but about how much more intimate I can be with Christ. And the more intimate we become with Him the farther we become from sin.

 

In Christianity, sin is not a line that we cross, or an edge we fall off. The Bible says that adultery is not only an action but an attitude of the mind, ie: lust. The Bible says that not only those who murder are liable in court, but if you say to your brother “you fool” then you are in danger of hell. The Christian life is not about doing, but it is about being: you are born-again—you are a new creation. Your new nature is so holy you should not only hate sin but hate going close to it. In Christianity you do not fall off the edge when you fall off the edge, but you fall off when you get so comfortable with sin that you actually start living close to the edge—you sin when you start liking sin.

 

I remember one time I visited a very popular Christian forum on the Internet and do you know what was the most common question in the “Engagement” section? “How far is too far” when it comes to physical and sexual limits. I was stunned when I read that! I realized everyone asking that question was not even mature enough spiritually to be engaged or get married!

 

2) To answer your question, here is what the Bible says:

 

“But among you there must not be even a hint of sexual immorality, or of any kind of impurity, or of greed, because these are improper for God's holy people.” (Ephesians 5:3)

 

God is not only saying that we, Christians, should not sin, but sin should be so far away from our lives that the people around us should not even start questioning if we are sinning or not. So back to your question, “How much is too much?” Not even a hint!

 

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When I write I target a very small percentage of Christians. In this writing I am targeting even less--no more than a handful of ladies who are actually seeking to get closer to our Lord, to please Him, to live for Him a holy and blameless life. I am seeking those few ladies who are asking, “What can I do to get closer to Him? What can I do to be more like Him? What can I do to take my faith to the next level.” Let me tell you a story:

 

Few years ago I was working in a warehouse as a general labourer. One day after I finished my lunch I decided to go sit in the warehouse reading my Bible for few minutes before my lunch time is over. So I sat on a box and I opened my Bible and prayed to the Holy Spirit to speak to me about anything in my life that He wants to change. I opened my Bible and started reading James 3:8,

 

“Come near to God and he will come near to you. Wash your hands, you sinners, and purify your hearts, you double-minded.”

 

I closed my Bible in disappointment because I thought God did not speak to me as I had hoped because I had “never” stolen in my life. Since I was a child my parents had taught me not to steal—I did not so much steal a small pencil from my school mates! As I got up and walked I could hear the Holy Spirit, “Is that right? You don’t steal?” That disturbed me, so I started thinking about everything I had to see if I had any stolen property! After few seconds I considered my computer and then it hit me: almost all the software and songs I had on my PC were stolen from online!

 

As soon I reached home I formatted my PC, and broke all CDs that contained software and songs I had stolen. My PC after that day looked so depressing but I was never that happy or peaceful before, because I knew I had removed a sin from my life. My relationship with Him and my prayer life improved dramatically afterwards too.

 

I did not ask anyone if “pirating” software and songs is stealing or not. Why should I? If God speaks who is man to approve or disapprove what He said? The apostle Paul said in Galatians 1:15-16,

 

“But when God, who set me apart from my mother’s womb and called me by his grace, was pleased to reveal his Son in me so that I might preach him among the Gentiles, my immediate response was not to consult any human being.”

 

So my question to you is this: if the Holy Spirit has convicted you of the sin of immodest dressing and dressing for sensuality’s sake, what are you going to do about it? Are you going to consult an “elder” or a “Christian councillor”? Are you going to wait until your pastor preaches about modesty? Or is the prompting of the Holy Spirit enough for you?

 

I am not asking you to wait until you have to buy new clothes then you start dressing modestly, because that does not show commitment or love. What I am asking you is that you first go in prayer and confess your sin of dressing sensually, and repent (have a change of heart about immodest dressing). Then to go and get rid of all your immodest clothes. The Bible says in Matthew 5:29-30:

 

“If your right eye causes you to stumble, gouge it out and throw it away. It is better for you to lose one part of your body than for your whole body to be thrown into hell. And if your right hand causes you to stumble, cut it off and throw it away. It is better for you to lose one part of your body than for your whole body to go into hell.”

 

This is the life of faith: doing what you know is pleasing to the Father. True worship starts with obedience. Worship is not about dressing sensually then going to church and singing worship songs, feeling goose bumps, and thinking you have been touched by the Holy Spirit. Goose bumps have to do with emotions, and not faith. Goose bumps have no spiritual value--you can get goose bumps from watching an emotional scene in a movie with an ungodly story line.

 

Stop being the “nice” church-attending Christian lady and do an act of rebellion against sin, Satan, and this world. An act that screams, “I LOVE YOU LORD!”

 

(Toronto, ON; summer 2011.)

Boston, MA (September 20, 2014) -- Cardinal Seán O’Malley ordained thirteen men to the Order of Deacon at the Cathedral of the Holy Cross.

Photos by George Martell - Boston Catholic Development Services.

  

Cardinal Seán said, “Through the grace of God, these thirteen men of faith have been called to serve the Church as deacons. Each brings his unique gifts to their ministry and we welcome them as brothers in Christ. We are grateful to their loved ones, especially their wives and families, for their love, support and encouragement as our new deacons have prepared themselves for this lifelong commitment to the Church.”

 

Deacon Dan Burns, Director of Permanent Diaconate Formation, said, “Representing the diversity of the Archdiocese this class includes four candidates from the Hispanic community, one from the Brazilian community, and one from the Vietnamese community. The richness of the cultural and spiritual lives of these men and their families will bring great gifts to our parish collaboratives in the days and years ahead.”

 

Francis Burke

 

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Francis Burke and his wife of 27 years, Joanne, are members of St. Catherine of Alexandria parish in Westford. The Burke’s have two children, Laura and David (DJ). Fran recently retired from a career in high tech and is currently pursuing degree in Theology at the Theological Institute for the New Evangelization and also a certificate in Spiritual Direction and Retreat Leadership at Creighton University. Fran Burke and Joanne have worked with the ACTS Retreat group at St. Catherine’s for the last 6 years. Fran was called to the diaconate by the opportunity to serve others. Fran hopes to continue his ministry focused on serving the poor and homeless. Fran will be assigned to St. Mary Parish in Chelmsford and to the Diaconate Formation Office following ordination.

 

Michael Curren

 

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Michael Curren and his wife Paula are members of St. Agnes Parish in Reading, MA. Mike and Paula have three children: Brenna is a teacher in Burlington, Maura is an administrative manager at Children’s Hospital, and Timothy is a Greek Orthodox priest at St. Vasilios Parish in Peabody. Father Timothy is married to Dr. Nijmeh Hodaly Curren of Beit Jala, Palestine. Mike started his secular career as a social worker and currently works in non-profit administration as a Senior Vice President for the Cure Alzheimer’s Fund in Wellesley. Mike spent time at the Carmelite Junior Seminary in Hamilton, MA and the Carmelite Seminary at Marquette University before discerning that he was called to marriage and family life. Mike continued to be drawn to a life of service in the Church through parish ministries and leadership, eventually being called to consider the diaconate as a vocation through the encouragement and inspiration of many priests and deacons in his life. Mike will serve at St. Augustine Parish in Andover and the Office of Ecumenical Affairs following ordination.

  

William C. Dwyer

 

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William C. Dwyer and his wife Jeane currently reside in Merrimack NH and are members of St. Catherine of Alexandria in Westford. They have three grown children – Patrick and his bride Erin, Timothy and Meghan. Bill’s secular career has been in accounting and finance for both large and small companies. Living his Cursillo weekend was a springboard to a deeper relationship with the Lord. He heard a call to the diaconate during the Spiritual Exercises of St. Ignatius and has learned from Fr. Lawrence Porter that “the closer one gets to the God of the Bible, the further he sends you out”. Bill’s hope is to continue being active in prison ministry. Bill will be assigned to St. Catherine of Alexandria Parish in Westford, St. Anne Parish in Littleton, and to the Pro-Life and Respect Life Office following ordination.

 

George Escotto

 

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George Escotto and his wife Maria are members of St. Patrick Parish in Lawrence. They have been married for 22 years and have been blessed with a daughter, Lesly, who is a student at Northern Essex Community College. George received his call to the diaconate through a personal encounter with God during a Cursillo retreat. George works in a Nursing Home as a custodian where he has the daily opportunity to be the presence of Christ to those who live there: “I feel like I am living a ministry here and seeing Christ in every one of the people who live in the Nursing Home every day.” George will be assigned to St. Patrick Parish in Lawrence and to Office of Cultural Diversity following ordination.

 

Edward S. Giordano

 

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Edward S. Giordano and his wife Carol live in Stoneham and are members of St. Patrick Parish. Carol and Ed have two adult children, Mary and Matthew, and a daughter-in-law Jamie. Ed is the Director of Engineering at C.L. Hauthaway in Lynn. Ed has had wonderful Deacon Mentors at St. Patrick Parish and his first exposure to the Permanent Diaconate was at the Incarnation Parish in Melrose where both of his children were baptized by Permanent Deacons. At the Incarnation Parish Deacon Jack Wise gave Ed his first inspiration of the gift of the vocation and ministry of the Permanent Deacon. Ed feels his four years of academic study and spiritual formation have been a blessing that has allowed him to grown closer to our loving, kind, and merciful Lord, Jesus Christ. Ed hopes that he will serve Jesus and the people of God with that same love and compassion. Following ordination Ed will be assigned to St. Barbara Parish in Woburn and to Campus Ministry Office.

 

Chuck Hall

 

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Chuck Hall and his wife Mary live in Rowley and worship at Our Lady of Hope Parish in Ipswich. Chuck has been a sheet metal mechanic, machinist, singer-songwriter, radio personality and software engineer. He continues an active musical life as a song writer and in producing audiobooks, including a reading of Chesterton’s “St. Francis of Assisi.” His most recent audio work was the narration of a documentary film on the life Fr. James Alberione, the founder of the Daughters of St. Paul. Chuck’s faith journey began 1971 with a dramatic encounter with Christ that led him out of the 1960’s counterculture and into evangelical and fundamentalist circles, before becoming a dedicated Reformed Presbyterian. His journey brought him to the Catholic Church in 2006, when he attended his first Mass. He was received into the Catholic Church in 2008. Chuck heard a call to the diaconate as he volunteered in hospitals and led a prayer ministry in his home parish. His parish priest encouraged him to consider a diaconate vocation and he entered formation with the understanding that the Holy Spirit could re-direct his journey at any time. The journey was never re-directed, however, and his calling became clearer as formation progressed. Chuck has been influenced greatly by the writings of G. K. Chesterton and the life and ministry of Pope Saint John Paul II. Shortly after being received into the Church, he lived a Cursillo weekend which also was a strong influence in his life. Chuck will be assigned to St. John the Baptist and St. Thomas the Apostle Parishes in Peabody and to the Office of Ecumenical Affairs following ordination.

Franklin Mejia

 

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Franklin Mejia was born and raised in Dominican Republic. Franklin is married to Wendy R. Mejia. They are the proud parents of Gabriel Andres, 10 and Isabella Maria, 7. He and his family are active members of St. Mary of the Annunciation parish in Cambridge. Franklin holds a Political Science degree and has been involved in television production. Franklin came to know Christ as a child thanks to his Grandfather Nicacio Mejia, who introduced him to the spiritual life and the doctrine of the Catholic faith. At a very young age, Franklin was an active member and youth leader of the Salesian Youth Group in his community. Upon arriving to the United States, Franklin worked for the Hispanic Youth Ministry in the Archdiocese of Boston organizing inter-parochial youth sports tournaments, youth leadership formation programs and an evangelization ministry dedicated to visiting the youth in jail. Franklin’s passion for evangelization led him to Catholic Television where he is the host and producer of “Buena Nueva” (The Good News). His desire to evangelize through the media was inspired by Pope John Paul II, who encouraged the Church to use every means of communication to introduce Christ to others. Franklin will be assigned to Sacred Hearts Parish in Malden and to Catholic TV following ordination.

Eric Peabody

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Eric Peabody and his wife, Renee, live in Haverhill and have been married 20 years. He is a division manager at a national home improvement retailer and Renee is an administrative assistant at St. Basil Salvatorian Center in Methuen. Eric and Renee have two daughters, Haley and Mary. The Peabody Family are currently members of the collaborative of St. Lucy and St. Monica Parishes in Methuen. Eric has served in various liturgical ministries and is a third degree member of the Knights of Columbus. Eric entered the Church at the age of 16 through RCIA and his great uncle, the late Rev. Dennis T. Nason, encouraged Eric to consider a diaconal vocation. Following ordination Eric will be assigned to Sacred Hearts Parish in Haverhill and Office of the Catholic Labor Guild.

 

Jesus Peña

 

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Jesus Peña and his wife Margarita are members of St. John the Baptist Parish in Peabody and have three grown children. Jesus works as a Case Manager for the Commonwealth of Massachusetts. Jesus began his vocational journey in April 2009 when, feeling drawn to serve Christ more deeply, he turned to a trusted priest in the community, Fr. Alonso Macias, who suggested the diaconate. Jesus feels blessed by the many men of faith who have served as mentors to him over the past twenty years, including many wonderful priests and deacons. In a special way, Deacon Valentin Rivera and Deacon Antonio Perea were helpful to both Margarita and Jesus. More recently Deacon Leo Martin helped Jesus to understand both the faith and the ministry of the Deacon and to grow spiritually. According to Jesus, “These past four years of formation have been a life changing conversion of the heart through constant prayer, self-emptying, and service. The core of my ministry will be to live the Gospel by surrendering my will to the will of God.” Following ordination Jesus will be serve as a Deacon at the Salem collaborative of Immaculate Conception, St. James, and St. John the Baptist Parishes as well as in the Diaconate Formation Office.

Alvaro Jose Leiva Soares

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Alvaro Jose Leiva Soares was born in Belo Horizonte, Minas Gerais, Brazil and married his wife Carla in 1986. Alvaro and Carla are proud parents of three grown children, Alvaro Jr., Ivan, and Natalia. They are members of Holy Family Parish in Lowell and active members of both the Brazilian Apostolate and the Charismatic Renewal in the Archdiocese of Boston. Alvaro holds degrees in Economics and Computer Science as well as an MBA. He is fluent in Portuguese and English, and proficient in Spanish. Alvaro is currently working for Kaspersky Labs in Woburn as a Product Support Engineer. Alvaro has worked in many parish ministries and received his call to be a Permanent Deacon through his active participation in the Catholic Charismatic Renewal. He is currently responsible for the formation program inside of the Brazilian Ethnic Leaders Team and is currently appointed Liaison and Executive Director of the Charismatic Renewal movement in the Archdiocese of Boston. Following ordination Alvaro will be assigned to Holy Family Parish and the Office of Cultural Diversity.

 

Michael Tomkins

 

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Michael Tomkins and his wife Danni live in Wilmington and are parishioners at Saint Thomas of Villanova with their 5 children Hailey, Lauren, Victoria, Joshua, and Meghan. Michael attended Boston University where he received a degree in Computer Science and is now employed as Chief Technology Officer for a financial software company. Michael first learned about the diaconate at age 13 when he served as an altar server at the Mass of Thanksgiving for a close family friend, Deacon Robert Amerault. Raised in an active Catholic family and educated from elementary through high school at Saint Clements in Medford, the seeds of faith were planted at an early age. He felt God's call to the diaconate in his early twenties but as a newlywed he knew it would be some time before he could respond, so he and Danni kept busy raising their five children and remaining active in their parish. They found their true passion was for youth ministry where they served for over twenty years in numerous parishes throughout the archdiocese. In 1999 Michael and Danni each received the Pro Deo et Juventute award given in recognition of continuous and praiseworthy service to young people. Michael hopes to be a witness to those he serves to help them to grow deeper in answering their own baptismal call. Michael will be assigned to St. Francis of Assisi Parish in Dracut and the Office of Faith Formation for Youth and Young Adults following ordination.

 

Tam Van Tram

 

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Tam Van Tram and his wifeThom have been married for 39 years, live in Andover, and have two daughters and two grandchildren. They are members of St. Theresa of Lisieux Parish in North Reading and the Vietnamese community at Sacred Hearts Parish in Malden. Tam plays guitar for the Contemporary Music Group and is a member of Parish Pastoral Council and Finance Committee at St Theresa Parish. Tam also is Chairman of the Finance Council for Sacred Hearts Parish. Tam had a long career in technology and business and now works as an Adjunct Professor at Middlesex Community College teaching Chemistry, Math, and Computer Science. He holds degrees in Chemical Engineering and Nuclear Engineering and expects to complete his Master’s in Theological Studies Degree (MTS) at St. John Seminary in 2015. Tam was raised as a Buddhist in Vietnam and grew up during in the midst of the devastating war that raged in his homeland through the 1960’s and 1970’s. He converted to Catholicism in 1997. Tam sees the great grace of God’s love in leading him through life to this moment of ordination where he can serve the Church and God’s people. Following ordination Tam will be assigned to St. Theresa Parish in North Reading and to the Campus Ministry Office where he will serve as a Catholic Chaplain at the UMass campus in Boston.

 

Carlos Simon Valentin

 

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Carlos Simon Valentin and his wife, Angelica, have been married for 16 years and live in Lynn. They have two children, Nicholas and Angel. Simon and Angelica have been active parishioners of St. John the Baptist Parish in Peabody throughout their married life. Simon is a Draftsman and Auto Cad graduate and is currently employed by Greater Lynn Senior Services as a driver for “ The Ride”, which is part of the Massachusetts Bay Transportation Authority. Simon is the youngest member of the Class of 2014 and will be assigned to St. John the Baptist and St. Thomas the Apostle Parishes in Peabody and the Office of Cultural Diversity following ordination.

Permanent Diaconate

 

Prior to this ordination, there are 273 deacons in the Archdiocese of Boston (142 active with the remaining retired, on leave, or serving outside of the diocese). Thirteen (13) men will be ordained on September 20, 2014. The Archdiocese of Boston ordains a class of deacons every year. There are currently 49 men in formation (this includes the 13 about to be ordained). Of these 49, 20 (41%) are from our ethnic communities (10 Hispanic, 4 Brazilian, 2 Haitian, 2 Vietnamese, 1 Iraqi), ages range from 36 – 63, and 48 (98%) are married.

 

The Archdiocese holds an Inquirer Program each year in October/November for those who feel a possible call to the diaconate vocation. This program provides information to men and their wives about the vocation and ministry of deacons, the formation program, and the admissions process. It also includes a Saturday discernment retreat. The program generally draws 20-30 men each year. Information is available from Deacon Burns at deacondan_burns@rcab.org.

 

Deacon Burns said, “Because the great majority of Permanent Deacons are married men with families, the formation and inquirer programs strongly involve their wives and focus on the grace and challenge of integrating ordained ministry with the primary vocation of marriage.”

 

Ordination

The grave of Lt. Col. Edward Frank Harrison C.M.G., R.E.

 

Harrison, Edward Frank (1869-1918), analytical chemist and soldier, was born on 18 July 1869 in Camberwell, London, the third child of William Harrison, a Home Office clerk and his wife Susannah, a school teacher. His father died when he was aged nine and his mother opened a small school which enabled the education of her sons at the United Westminster Schools. At the age of 14 Harrison was apprenticed to a pharmaceutical chemist in north London, following which he was an assistant pharmacist in Croydon. In 1890 he gained a Pharmaceutical Society Bell Scholarship and entered the School of Pharmacy in 1891. He spent long hours in the research laboratories of the Society and made ends meet by working at a pharmacy each evening and as an assistant lecturer at the School. Hard work, seriousness and a strong moral purpose were features from an early age. His parents were Particular Baptists but his scientific education and a rigorous critical discernment meant that he found such religious conviction wanting to be replaced by a belief in research for its own sake. He retained however a strong sense that life must have a moral purpose.

 

In 1894 he was made a Fellow of the Royal Chemical Society but the desire to earn enough to marry caused him to take a position with Brady and Martin pharmaceutical chemists of Newcastle upon Tyne which lasted five years. In 1895 he married Edith Helen Wilson, a school teacher and sons Noel Stuart and Douglas Frank were born in 1897 and 1900. In about 1899 he was appointed head of the analytical department of Burroughs, Wellcome and Company at Dartford. During this time he also prepared for his B.Sc. at the University of London and graduated in 1905. In that year he formed a partnership with Charles Edward Sage as an analytical and consulting chemist and to teach at Sage’s Central School of Pharmacy. The partnership was dissolved in 1906 and Harrison took up independent practice in Chancery Lane, London. He was assisted by Percy Arthur William Self and by 1914 traded as Harrison and Self. A reputation for careful and thorough research led the British Medical Association to commission Harrison to analyse a variety of proprietary medicines to prevent deception of the public, and the results were published in 1909 as Secret remedies: what they cost and what they contain, followed in 1912 by More secret remedies. That year he gave highly effective evidence to the Select Committee of the House of Commons on Patent Medicines as chief witness for the BMA.

 

Following the outbreak of the First World War, Harrison made repeated attempts to enlist in the forces. He succeeded in May 1915 in joining the 23rd (1st Sportsman’s) Battalion, Royal Fusiliers, reducing his stated age by two years to meet the limit of 45. The Germans in April having carried out an attack in Belgium using chlorine gas, in July he transferred to the Royal Engineers following the formation of a Chemists’ Corps and was immediately commissioned temporary Second Lieutenant in order to work on anti-gas research. Like most of his profession, he was motivated in particular by detestation for what was seen as the prostitution of chemical science by the Germans in the use of poison gas but he also had no doubt that the Allies should reply in kind.

 

Harrison joined the staff of the Anti-Gas Department, initially at the Royal Army Medical College at Millbank, London, which had the task of devising protection. The situation was one of the utmost urgency, the Allies having been caught with no form of respirator. The design and production of masks to protect against chlorine was comparatively simple but by July 1915 the problem was to devise a single mask which could keep out a potentially very large number of gases which at one point exceeded 70. Hydrogen cyanide and phosgene emerged as the most likely to be used. Harrison’s experience and intuition enabled him to make rapid decisions when scientists with a purely academic background tended to be overly cautious and deliberate in their investigations. There was a high degree of self-experimentation and all the scientist during this most critical phase were at times incapacitated, often to the point of unconsciousness.

 

The War Office wished improved protection to be through modification of the existing chemically impregnated flannelette hood. Although these hoods had some success against phosgene, they were penetrated by high concentrations and were not suitable for adaptation to meet new threats. Almost immediately in July 1915, Harrison and a small team began developing a respirator in which the protective chemicals were layered in a filter box, initially an adapted army water bottle. Soda lime permanganate granules, developed by Bertram Lambert at Oxford University, were capable of providing protection against a very wide range of substances but broke down into a dust which choked the wearer. Hardening the granules rendered them ineffective until, after forty-nine attempts, Harrison discovered a successful formula. Initially known as ‘Harrison’s Tower’, the respirator developed by the end of 1915 comprised a filter box connected to a facepiece with inlet and exhalation valves. Adopted by the Army as the Large Box Respirator, 200,000 were issued to artillerymen and machine gunners between February and June 1916. A compact version, the Small Box Respirator, was made a universal issue from August 1916. The design meant that the filter box could be modified to protect against new agents; regarded as the most effective gas mask of the war it was adopted by the USA in modified form. Harrison emerged as the most able in solving the complex problems of both design and production and made frequent visits to France to meet with chemists working at the front. In January 1917 Harrison became Head of the Anti-Gas Department and in June was appointed a Companion of the Order of St. Michael and St. George. On 1 November 1917, the Anti-Gas Department became part of the Chemical Warfare Department (CWD) of the Ministry of Munitions and Harrison was appointed an Assistant Controller of the CWD responsible for anti-gas apparatus. In July 1918 he was appointed Deputy Controller and, in October, Controller of the CWD; in the same month he was appointed Officer of the French Légion d’Honneur.

 

His eldest son was killed in action age 19 on 30 July 1916 during the Battle of the Somme. By October 1918, Harrison was weakened by two and a half years of constant work and the gas inhaled during the early stages. He succumbed to influenza and died at the premises of Harrison and Self at 57 Charing Cross Road on 4 November 1918. He was buried with full military honours at Brompton Cemetery. Lengthy tributes emphasised his abilities, personality and organisational genius. Memorials to Harrison were unveiled by the Pharmaceutical Society, Bloomsbury Square, and the Chemical Society, Burlington House, and both organisations continue to award prize medals in his memory.

  

Hemis Monastery is a Tibetan Buddhist monastery (gompa) of the Drukpa Lineage, located in Hemis, Ladakh, India. Situated 45 km from Leh, in the state of Jammu and Kashmir. Hemis Monastery existed before the 11th century and was re-established in 1672 by the Ladakhi king Sengge Namgyal. The annual Hemis festival honoring Padmasambhava is held here in early June.

  

Terma and tertöns : The essence of Tebetan Buddhism.

Padmasambhava (lit. "Lotus-Born"), also known as Guru Rinpoche, is a literary character of terma (Terma or "hidden treasure"- are key Tibetan Buddhist teaching, which the tradition holds were originally esoterically hidden by various adepts such as Padmasambhava and his consorts, in the 8th century for future discovery at auspicious times by other adepts, known as tertöns. As such, they represent a tradition of continuous revelation in Tibetan Buddhism. Termas are a part of Tantric Literature. Tradition holds that terma may be a physical object such as a text or ritual implement that is buried in the ground (or earth), hidden in a rock or crystal, secreted in a herb, or a tree, hidden in a lake (or water), or hidden in the sky (space). Though a literal understanding of terma is "hidden treasure", and sometimes objects are hidden away, the teachings associated should be understood as being “concealed within the mind of the guru”, that is, the true place of concealment is in the tertön's mindstream. If the concealed or encoded teaching or object is a text, it is often written in dakini script: a non-human type of code or writing).

  

Terma is an emanation of Amitabha (Amitābha or Amideva, is a celestial buddha described in the scriptures of the Mahāyāna school of Buddhism. Amitābha is the principal buddha in the Pure Land sect, a branch of Buddhism practiced mainly in East Asia, while in Vajrayana Amitābha is known for his longevity attribute, magnetising red fire element, the aggregate of discernment, pure perception and the deep awareness of emptiness of phenomena. According to these scriptures, Amitābha possesses infinite merits resulting from good deeds over countless past lives as a bodhisattva named Dharmakāra. "Amitābha" is translatable as "Infinite Light," hence Amitābha is also called "The Buddha of Immeasurable Life and Light" ).

Terma that is said to appear to tertons (A tertön is a discoverer of ancient texts or terma in Tibetan Buddhism) in visionary encounters and a focus of Tibetan Buddhist practice (Tibetan Buddhism is the body of Buddhist religious doctrine and institutions characteristic of Tibet, Mongolia, Tuva, Bhutan, Kalmykia and certain regions of the Himalayas, including northern Nepal, and India (particularly in Arunachal Pradesh, Ladakh, Dharamsala, Lahaul and Spiti district in Himachal Pradesh and Sikkim. It is also practiced in Northeast China. Religious texts and commentaries are contained in the Tibetan Buddhist canon such that Tibetan is a spiritual language of these areas. The Tibetan diaspora has spread Tibetan Buddhism to many Western countries, where the tradition has gained popularity. Among its prominent exponents is the 14th Dalai Lama of Tibet. The number of its adherents is estimated to be between ten and twenty million).

  

History

Hemis Monastery existed before the 11th century. Naropa, the pupil of the yogi Tilopa, and teacher of the translator Marpa is connected with this monastery. A translation was made by A. Grünwedel (Nӑro und Tilo,: Festschrift Ernst Kuhn, München 1916) of Naropa's biography that was found in Hemis monastery.

In this manuscript Naropa (or Naro) meets the "dark blue" (Skr.: nila: dark blue or black) Tilopa (or Tillo), a tantric master, who gives Naropa 12 "great" and 12 "small" tasks to do in order to enlighten him to the inherent emptiness/illusoriness of all things. Naropa is depicted as the "abbott of Nalanda" (F. Wilhelm, Prüfung und Initiation im Buche Pausya und in der Biographie des Naropa, Wiesbaden 1965, p. 70), the university-monastery in today's Bihar, India, that flourished until the sacking by Turkish and Afghan Muslim forces. This sacking must have been the driving force behind Naropa's peregrination in the direction of Hemis. After Naropa and Tilopa met in Hemis they travelled back in the direction of a certain monastery in the now no longer existing kingdom of Maghada, called Otantra which has been identified as today's Otantapuri. Naropa is consered the founding father of the Kagyu-lineage of the Himalayan esoteric Buddhism. Hence Hemis is the main seat of the Kagyu lineage of Buddhism.

In 1894 Russian journalist Nicolas Notovitch claimed Hemis as the origin of an otherwise unknown gospel, the Life of Saint Issa, Best of the Sons of Men, in which Jesus is said to have traveled to India during his "lost years." According to Notovitch, the work had been preserved in the Hemis library, and was shown to him by the monks there while he was recuperating from a broken leg. But once his story had been re-examined by historians, Notovitch confessed to having fabricated the evidence. Bart D. Ehrman states that "Today there is not a single recognized scholar on the planet who has any doubts about the matter. The entire story was invented by Notovitch, who earned a good deal of money and a substantial amount of notoriety for his hoax". However, the Indian Pandit Swami Abhedananda also claims to have read the same manuscript, and published his account of viewing it after his visit to Hemis in 1921. Abhedananda claims on the book jacket that it was translated for him with the help of a "local Lama interpreter." In the same vein, Notovich did not initially translate the manuscript, but reported his Sherpa guide did so as Notovitch could not read the original text. Notovich's version of the manuscript was translated from Tibetan to Russian to French to English. According to Swami Abhedananda's account, his Lama's translation was equivalent to the one published by Notovich. The Gutenberg Project has published the entire manuscript as a free ebook.

  

Hemis Festival

The Hemis Festival is dedicated to Lord Padmasambhava (Guru Rimpoche) venerated as the Dance Performance at Hemis Monastery representative reincarnate of Buddha. He is believed to have been born on the 10th day of the fifth month of the Monkey year as predicted by the Buddha Shakyamuni. It is also believed that his life mission was, and remains, to improve the spiritual condition of all living beings. And so on this day, which comes once in a cycle of 12 years, Hemis observes a major extravaganza in his memory. The observance of these sacred rituals is believed to give spiritual strength and good health. The Hemis festival takes place in the rectangular courtyard in front of the main door of the monastery. The space is wide and open save two raised square platforms, three feet high with a sacred pole in the center. A raised dias with a richly cushioned seat with a finely painted small Tibetan table is placed with the ceremonial items - cups full of holy water, uncooked rice, tormas made of dough and butter and incense sticks. A number of musicians play the traditional music with four pairs of cymbals, large-pan drums, small trumpets and large size wind instruments. Next to them, a small space is assigned for the lamas to sit.

The ceremonies begin with an early morning ritual atop the Gompa where, to the beat of drums and the resounding clash of cymbals and the spiritual wail of pipes, the portrait of "Dadmokarpo" or "Rygyalsras Rimpoche" is then ceremoniously put on display for all to admire and worship.

  

The most esoteric of festivities are the mystic mask dances. The Mask Dances of Ladakh are referred collectively as chams Performance. Chams performance is essentially a part of Tantric tradition, performed only in those gompas which follow the Tantric Vajrayana teachings and the monks perform tantric worship.

Source: Wikipedia and others.

My earlier shop was at Baba Nagar very close to the St Peters Church Bandra , I had just been bitten by the photography bug, so I would visit this august Church, shoot pictures, try out my new lens and filters, so the Holy Spirit had me in the Fishermans nest, I shot church pictures differently, of course all this would have not been possible with the explicit permission of the Jesuit priests the bulwark of this Church.

Fr Juan the Spanish priest who is a Pukka Mumbaikar , Fr Gerard the young music loving priest , perhaps I can call him the metrosexual priest , he is net savvy , a cool dude in short, no fire and brimstone evangelist.

Adjacent to the St Peters Church is the St Stanislaus School the learning ground of my earlier days of Photography, thanks to the ex Principal Fr Lawrie Serrao , who allowed me to shoot pictures.

Photography is not only about shooting pictures, you need role models, my role model was the silent statue of Jesus Christ who beckoned me, I never tired shooting him, I have thousands of pictures of this statue shot in different seasons , different light, the rains , Jesus drenched to his marble bones, but still holding fast to the words on the pedestal.. I the Resurrection I am Life..I would hide behind the statue shoot faces of people in earnest prayer, I would shoot burials , as there is a small cemetery plot in front of the Church, I would shoot Holy Communions , Baptism, dressed as a Shia Pandit.

Yes the Church it was ,that made me a good photographer, shooting the Holy Spirit requires spiritual aptitude a modicum of composite respect..

Having been bought up in the Holy Name Parish Colaba as a kid , the imagery of the church became more dimensional pictorially..

I shot the Xmas Midnight mass, the Easter Mass, I really did not need to go hunting for pictures they were always there in my backyard.

I would be invited for the Feast of St Ignatius Loyilla..every year.. they stopped calling me since the time I wrote a poetic diatribe on the Pope XVI, on his remarks on Islam, medievalism, Manuel II Paleologus.

I mean when you quote the Holy Prophet , you take the words of someone who has the same Piety like him, not words of a two penny ruler who has now been canonized by this Pope for life.

 

All this is over, we have to learn to walk ahead, I believe firmly instead of scratching old wounds man especially the caliber of the Pope should lead from the front , heal..converting bad into good is more important than just proselytizing to add numbers to the dwindling box office called church attendance.

Passion of Jesus Christ should reflect from the silver screen of hearts not as Islam or Jew bashing.

But today you have missionaries that have defrauded the name of Christ made millions.. yes Christ sells..Brazil is only a tip of an iceberg in click fraud of Christian souls.

 

One thing is clear that whatever achievement or success as a Photo Blogger it would have not been possible without the Holy Spirit that I shot at St Peters Church Bandra.

Any way before I start sounding like a Missionary .My poems were of a pain felt at that time so there is no motive to hurt any religious sentiments of the Catholics.

I am what I am because of my parentage and largely because of my convent backed earlier education at Holy Name High School Colaba.

My kindergarten years were at the Private European School a Baptist educational trust.

My closest Catholic friend kind of a spiritual godfather is Fr Stephan Nazareth of RC Church.

How can I forget Mr Clarence Gomes whose Bandra Samachar Press Card I carry as my lucky talisman.

 

Something on the Life of St Ignatius Loyola.

courtesy

 

Early Life of St. Ignatius

 

Inigo de Loyola was born in 1491 in Azpeitia in the Basque province of Guipuzcoa in northern Spain. He was the youngest of thirteen children. At the age of sixteen years he was sent to serve as a page to Juan Velazquez, the treasurer of the kingdom of Castile. As a member of the Velazquez household, he was frequently at court and developed a taste for all it presented, especially the ladies. He was much addicted to gambling, very contentious, and not above engaging in swordplay on occasion. In fact in a dispute between the Loyolas and another family, Ignatius and his brother plus some relatives ambushed at night some clerics who were members of the other family. Ignatius had to flee the town. When finally brought to justice he claimed clerical immunity using the defense that he had received the tonsure as a boy, and was therefore exempt from civil prosecution. The defense was specious because Ignatius had for years gone about in the dress of a fighting man, wearing a coat of mail and breastplate, and carrying a sword and other sorts of arms–certainly not the garb normally worn by a cleric. The case dragged on for weeks, but the Loyolas were apparently powerful. Probably through the influence of higher-ups, the case against Ignatius was dropped.

 

Eventually he found himself at the age of 30 in May of 1521 as an officer defending the fortress of the town of Pamplona against the French, who claimed the territory as their own against Spain. The Spaniards were terribly outnumbered and the commander of the Spanish forces wanted to surrender, but Ignatius convinced him to fight on for the honor of Spain, if not for victory. During the battle a cannon ball struck Ignatius, wounding one leg and breaking the other. Because they admired his courage, the French soldiers carried him back to recuperate at his home, the castle of Loyola, rather than to prison.

 

His leg was set but did not heal, so it was necessary to break it again and reset it, all without anesthesia. Ignatius grew worse and was finally told by the doctors that he should prepare for death.

 

On the feast of Saints Peter and Paul (29 June) he took an unexpected turn for the better. The leg healed, but when it did the bone protruded below the knee and one leg was shorter than the other. This was unacceptable to Ignatius, who considered it a fate worse than death not to be able to wear the long, tight-fitting boots and hose of the courtier. Therefore he ordered the doctors to saw off the offending knob of bone and lengthen the leg by systematic stretching. Again, all of this was done without anesthesia. Unfortunately, this was not a successful procedure. All his life he walked with a limp because one leg was shorter than the other.

 

Conversion of St. Ignatius

 

During the long weeks of his recuperation, he was extremely bored and asked for some romance novels to pass the time. Luckily there were none in the castle of Loyola, but there was a copy of the life of Christ and a book on the saints. Desperate, Ignatius began to read them. The more he read, the more he considered the exploits of the saints worth imitating. However, at the same time he continued to have daydreams of fame and glory, along with fantasies of winning the love of a certain noble lady of the court, the identity of whom we never have discovered but who seems to have been of royal blood. He noticed, however, that after reading and thinking of the saints and Christ he was at peace and satisfied. Yet when he finished his long daydreams of his noble lady, he would feel restless and unsatisfied. Not only was this experience the beginning of his conversion, it was also the beginning of spiritual discernment, or discernment of spirits, which is associated with Ignatius and described in his Spiritual Exercises.

 

The Exercises recognize that not only the intellect but also the emotions and feelings can help us come to a knowledge of the action of the Spirit in our lives. Eventually, completely converted from his old desires and plans of romance and worldly conquests, and recovered from his wounds enough to travel, he left the castle in March of 1522.

 

He had decided that he wanted to go to Jerusalem to live where our Lord had spent his life on earth. As a first step he began his journey to Barcelona. Though he had been converted completely from his old ways, he was still seriously lacking in the true spirit of charity and Christian understanding, as illustrated by an encounter he had with a Moor on the way. The Moor and he came together on the road, both riding mules, and they began to debate religious matters. The Moor claimed that the Blessed Virgin was not a virgin in her life after Christ was born. Ignatius took this to be such an insult that he was in a dilemma as to what to do. They came to a fork in the road, and Ignatius decided that he would let circumstances direct his course of action. The Moor went down one fork. Ignatius let the reins of his mule drop. If his mule followed the Moor, he would kill him. If the mule took the other fork he would let the Moor live. Fortunately for the Moor, Ignatius’ mule was more charitable than its rider and took the opposite fork from the Moor.

 

He proceeded to the Benedictine shrine of Our Lady of Montserrat, made a general confession, and knelt all night in vigil before Our Lady’s altar, following the rites of chivalry. He left his sword and knife at the altar, went out and gave away all his fine clothes to a poor man, and dressed himself in rough clothes and sandals and a staff.

 

The Experience at Manresa

 

He continued towards Barcelona but stopped along the river Cardoner at a town called Manresa. He stayed in a cave outside the town, intending to linger only a few days, but he remained for ten months. He spent hours each day in prayer and also worked in a hospice. It was while here that the ideas for what are now known as the Spiritual Exercises began to take shape. It was also on the banks of this river that he had a vision which is regarded as the most significant in his life. The vision was more of an enlightenment, about which he later said that he learned more on that one occasion than he did the rest of his life. Ignatius never revealed exactly what the vision was, but it seems to have been an encounter with God as He really is so that all creation was seen in a new light and acquired a new meaning and relevance, an experience that enabled Ignatius to find God in all things. This grace, finding God in all things, is one of the central characteristics of Jesuit spirituality.

 

Ignatius himself never wrote in the rules of the Jesuits that there should be any fixed times for prayer. Actually, by finding God in all things, all times are times of prayer. He did not, of course, exclude formal prayer, but he differed from the other founders regarding the imposition of definite times or duration of prayer. One of the reasons some opposed the formation of the Society of Jesus was that Ignatius proposed doing away with the chanting of the Divine Office in choir. This was a radical departure from custom, because until this time, every religious order was held to the recitation of the office in common. For Ignatius, such recitation meant that the type of activity envisioned for the Society would be hindered. Some time after the death of Ignatius, a later Pope was so upset about this that he imposed the recitation of the Office in common on the Jesuits. Fortunately, the next Pope was more understanding and allowed the Jesuits to return to their former practice.

 

It was also during this period at Manresa, still lacking in true wisdom concerning holiness, that he undertook many extreme penances, trying to outdo those he had read of in the lives of the saints. It is possible that some of these penances, especially his fasting, ruined his stomach, which troubled him the rest of his life. He had not yet learned moderation and true spirituality. This is probably why the congregation he later founded did not have any prescribed or set penances, as other orders had.

 

He finally arrived at Barcelona, took a boat to Italy, and ended up in Rome where he met Pope Adrian VI and requested permission to make a pilgrimage to the Holy Land. Once he arrived at the Holy Land he wanted to remain, but was told by the Franciscan superior who had authority over Catholics there that the situation was too dangerous. (Remember, the Turks were the rulers of the Holy Land.) The superior ordered Ignatius to leave. Ignatius refused but when threatened with excommunication, he obediently departed.

 

The Return to School

 

By now he was 33 years old and determined to study for the priesthood. However, he was ignorant of Latin, a necessary preliminary to university studies in those days. So he started back to school studying Latin grammar with young boys in a school in Barcelona. There he begged for his food and shelter. After two years he moved on to the University of Alcala. There his zeal got him into trouble, a problem that continued throughout his life. He would gather students and adults to explain the Gospels to them and teach them how to pray. His efforts attracted the attention of the Inquisition and he was thrown into jail for 42 days. When he was released he was told to avoid teaching others. The Spanish Inquisition was a bit paranoid and anyone not ordained was suspect (as well as many who were ordained).

 

Because he could not live without helping souls, Ignatius moved on to the University of Salamanca. There, within two weeks, the Dominicans had thrown him back into prison again. Though they could find no heresy in what he taught, he was told that he could only teach children and then only simple religious truths. Once more he took to the road, this time for Paris.

 

At the University of Paris he began school again, studying Latin grammar and literature, philosophy, and theology. He would spend a couple of months each summer begging in Flanders for the money he would need to support himself in his studies for the rest of the year. It was also in Paris that he began sharing a room with Francis Xavier and Peter Faber. He greatly influenced a few other fellow students (Xavier was the hardest nut to crack, interested as he was mainly in worldly success and honors), directing them all at one time or another for thirty days in what we now call the Spiritual Exercises. Eventually six of them plus Ignatius decided to take vows of chastity and poverty and to go to the Holy Land. If going to the Holy Land became impossible, they would then go to Rome and place themselves at the disposal of the Pope for whatever he would want them to do. They did not think of doing this as a religious order or congregation, but as individual priests. For a year they waited, however no ship was able to take them to the Holy Land because of the conflict between the Christians and Muslims. While waiting they spent some time working in hospitals and teaching catechism in various cities of northern Italy. It was during this time that Ignatius was ordained a priest, but he did not say Mass for another year. It is thought that he wanted to say his first Mass in Jerusalem in the land where Jesus himself had lived.

 

The Company of Jesus

 

Ignatius, along with two of his companions, Peter Faber and James Lainez, decided to go to Rome and place themselves at the disposal ofthe Pope. It was a few miles outside the city that Ignatius had the second most significant of his mystical experiences. At a chapel at La Storta where they had stopped to pray, God the Father told Ignatius, “I will be favorable to you in Rome” and that he would place him (Ignatius) with His Son. Ignatius did not know what his experience meant, for it could mean persecution as well as success since Jesus experienced both. But he felt very comforted since, as St. Paul wrote, to be with Jesus even in persecution was success. When they met with the Pope, he very happily put them to work teaching scripture and theology and preaching. It was here on Christmas morning, 1538, that Ignatius celebrated his first Mass at the church of St. Mary Major in the Chapel of the Manger. It was thought that this chapel had the actual manger from Bethlehem, so, if Ignatius was not going to be able to say his first Mass at Jesus’ birthplace in the Holy Land, then this would be the best substitute.

 

During the following Lent (1539), Ignatius asked all of his companions to come to Rome to discuss their future. They had never thought of founding a religious order, but now that going to Jerusalem was out, they had to think about their future–whether they would spend it together. After many weeks of prayer and discussion, with the Pope’s approval, in which they would vow obedience to a superior general who would hold office for life. They would place themselves at the disposal of the Holy Father to travel wherever he should wish to send them for whatever duties. A vow to this effect was added to the ordinary vows of poverty, chastity and obedience. Formal approval of this new order was given by Pope Paul III the following year on September 27, 1540. Since they had referred to themselves as the Company of Jesus (in Latin Societatis Jesu), in English their order became known as the Society of Jesus. Ignatius was elected on the first ballot of the group to be superior, but he begged them to reconsider, pray and vote again a few days later. The second ballot came out as the first, unanimous for Ignatius, except for his own vote. He was still reluctant to accept, but his Franciscan confessor told him it was God’s will, so he acquiesced. On the Friday of Easter week, April 22, 1541, at the Church of St. Paul Outside-the-Walls, the friends pronounced their vows in the newly formed Order.

 

The Last Years

 

Ignatius, whose love it was to be actively involved in teaching catechism to children, directing adults in the Spiritual Exercises, and working among the poor and in hospitals, would for the most part sacrifice his love for the next fifteen years–until his death–and work out of two small rooms, his bedroom and next to it his office, directing this new society throughout the world. He would spend years composing the Constitutions of the Society and would write thousands of letters to all corners of the globe to his fellow Jesuits dealing with the affairs of the Society and to lay men and women directing them in the spiritual life. From his tiny quarters in Rome he would live to see in his lifetime the Society of Jesus grow from eight to a thousand members, with colleges and houses all over Europe and as far away as Brazil and Japan. Some of the orignial companions were to become the Pope’s theologians at the Council of Trent, an event which played an important role in the Catholic Counter Reformation.

 

At first Ignatius wrote his own letters, but as the Society grew in numbers and spread over the world, it became impossible to communicate with everyone and still run the new order. Therefore a secretary, Fr. Polanco, was appointed in 1547 to help him in his correspondence. We know that Ignatius wrote almost 7,000 letters during his lifetime, the vasty majority of them after he became the Superior General of the Jesuits. Ignatius considered the correspondence between members of the Jesuits one of the most important elements in fostering unity. Separation of Jesuits throughout the world was one of the greatest dangers of growth, apostolate and unity of the Society. He not only wrote, therefore, to all the houses of the Order, but he also required the various superiors throughout the world to write to Rome regularly, informing him of what was happening. This information could be passed on to the houses of the Society everywhere.

 

In his letters to members of the Society, he treated each one as an individual. He was overly kind and gentle with those who gave him the most problems. On the other hand, with those who were the holiest and humblest, he seemed at times to be too harsh, obviously becaue he knew they were able to take his corrections without rancor, knowing that Ignatius loved them and was looking only to their greater spiritual good. Fr. James Lainez, one of Ignatius’ original companions, was the provincial in northern Italy. He had done a couple of things that put Ignatius on the spot, including making commitments that Ignatius could not fulfill. In addition, Lainez had expressed his disagreement to others about a change of personnel which Ignatius had made.

 

Ignatius wrote to Lainez through his secretary Polanco:

He, (Ignatius) has told me to write to you and tell you to attend to your own office, which if you do well, you will be doing more than a little. You are not to trouble yourself in giving your view of his affairs, as he does not want anything of the kind from you unless he asks for it, and much less now than before you took office, since your administration of your own province has not done much to increase your credit in his eyes. Examine your mistakes in the presence of God our Lord, and for three days take some time for prayer to this end.

So much for saints being all sugar and spice.

 

It was to Lainez’ credit that he took this severe reproof with humility and grace, asking to be assigned several harsh penances, such as being removed from office and being assigned the meanest job possible in the Society. Ignatius never even referred to the incident again, leaving Lainez to carry on as before. Lainez was to succeed Ignatius as the second Superior General of the Jesuits.

 

A superior of somewhat less humility than Lainez could not see the importance of writing to Rome of all the happenings in his house. With tact and kindness, so as not to hurt the superior’s feelings, but perhaps with a touch of sarcasm, Ignatius wrote:

It will not be a matter of surprise to you to learn that reproofs are sometimes sent out from Rome…If I have to dwell at some length on them, do not lay blame on your own desserts alone, but also on the concept that has been formed here of your fortitude, in the sense that you are a man to whom can be said whatever needs saying…you did well to observe obedience in the matter of writing every week…What you should have done was to try to find someone, once the letters were written, to carry and deliver them.

 

While zealous to bring people to God and to help them spiritually, Ignatius still remained a person of practicality and common sense. A Jesuit had complained of having trouble with overly pious people who monopolized his time for no good reason. Through Polanco, Ignatius instructed him on how to deal charitably with such people without giving offense.

Our father (Ignatius) made another remark as to how to free oneself from one whom there was no hope of helping. He suggests talking to him rather pointedly of hell, judgment and such things. In that case he would not return, or, if he did, the chances are that he would feel himself touched in our Lord.

 

There was a bishop who had great animosity to the Society. He refused to have this new Order in his diocese, and he excommunicated anyone who made the Spiritual Exercises. He was known as Bishop “Cilicio” by the Jesuits (that is, “the hairshirt bishop”). Ignatius told the Jesuits who were worried about his attitude to relax. “Bishop Cilicio is an old man. The Society is young. We can wait.”

 

The Jesuits and Schools

 

Perhaps the work of the Society of Jesus begun by Ignatius that is best known is that of education, yet it is interesting that he had no intention of including teaching among the Jesuits’ work at the beginning. As already mentioned, the purpose of the first members was to be at the disposal of the Pope to go where they would be most needed. Before 1548 Ignatius had opened schools in Italy, Portugal, the Netherlands, Spain, Germany, and India, but they were intended primarily for the education of the new young Jesuit recruits. Ten such colleges within six years indicated the rapid growth of the Jesuits. But in 1548 at the request of the magistrates of Messina in Sicily, Ignatius sent five men to open a school for lay as well as Jesuit students. It soon became clear by requests from rulers, bishops and cities for schools that this work was truly one of the most effective ways to correct ignorance and corruption among the clergy and faithful, to stem the decline of the Church in the face of the Reformation, and to fulfill the motto of the Society of Jesus, “Ad Majorem Dei Gloriam,” -to the greater glory of God.

 

Ignatius expressed this in a letter to Fr. Araoz:

The more universal the good is, the more it is divine. Therefore preference ought to be given to those persons and places which, through their own improvement, become a cause which can spread the good accomplished to many others who are under their influence or take guidance from them…For the same reason, too, preference ought to be shown to the aid which is given to…universities, which are generally attended by numerous persons who by being aided themselves can become laborers for the help of others.

 

This was in keeping with one of Ignatius’ first principles in choosing apostolates: all other things being equal, choose those apostolates that will influence those who have the most influence on others. Maybe the best expression of this idea was in a letter he wrote about the founding of colleges in December of 1551:

From among those who are now merely students, in time some will depart to play diverse roles–one to preach and carry on the care of souls, another to government of the land and the administration of justice, and others to other callings. Finally, since young boys become grown men, their good education in life and doctrine will be beneficial to many others, with the fruit expanding more widely every day.

From then on, Ignatius helped establish Jesuit schools and universities all over Europe and the world.

 

Ignatius As A Man

 

It is probably true that the picture of Ignatius that most people have is that of a soldier: stern, iron-willed, practical, showing little emotion–not a very attractive or warm personality. Yet if this picture is exact, it is hard to see how he could have had such a strong influence on those who knew him. Luis Goncalves de Camara, one of his closest associates, wrote,

He (Ignatius) was always rather inclined toward love; moreover, he seemed all love, and because of that was universally loved by all. There was no one in the Society who did not have great love for him and did not consider himself much loved by him.

 

He sometimes cried so much at Mass that he could not go on, nor even talk for some time, and he was afraid that his gift of tears might cause him to lose his eyesight. Goncalves de Camara said, “When he did not weep three times during Mass, he considered himself deprived of consolation.” We regard a number of saints as great mystics but never think of Ignatius as one of them. We have recounted a few of the many visions and mystical experiences in his life. His holiness, however, did not consist in such, but in the great love that directed his life to do everything A.M.D.G., for the greater glory of God.

 

Last Illness

 

Ever since his student days in Paris, Ignatius had suffered from stomach ailments and they became increasingly troublesome in Rome. In the summer of 1556 his health grew worse, but his physician thought he would survive this summer as he had done others. Ignatius, however, thought that the end was near. On the afternoon of July 30th he asked Polanco to go and get the Pope’s blessing for him, suggesting by this to Polanco that he was dying. Polanco, however, trusted the physician more than Ignatius and told him that he had a lot of letters to write and mail that day. He would go for the Pope’s blessing the next day. Though Ignatius indicated that he would prefer Polanco go that afternoon, he did not insist. Shortly after midnight Ignatius took a turn for the worse. Polanco rushed off to the Vatican to get the papal blessing, but it was too late. The former worldly courtier and soldier who had turned his gaze to another court and a different type of battle had rendered his soul into the hands of God. Ignatius was beatified on July 27, 1609 and canonized by Pope Gregory XV on March 12, 1622 together with St. Francis Xavier. Ignatius’ feast day is celebrated by the universal church and the Jesuits on July 31, the day he died.

 

Fr. O’Neal wrote this brief account of the life of St. Ignatius on the occasion of the Ignatian Year in order to better acquaint the lay teachers, staff and students of Jesuit High in New Orleans with the founder of the order which has conducted that school for more than 140 years. We are grateful to him for permission to reprint it.

 

Above right is an early version of the seal of the Society of Jesus, recently uncovered on a wall in Rome in what was St. Ignatius’s office by Fr. Tom Lucas, S.J. In the center are the three letters “IHS” which are the first three letters of the name Jesus in Greek. Around the perimeter is the Latin phrase taken from the vulgate: “… and His name was called Jesus.” (Luke 2:21) This is the last line of the gospel reading used on January 1st, the Solemnity of Mary, Mother of God, and the Giving of the Name of Jesus, which is the titular feast of the Society of Jesus, formerly the Feast of the Circumcision.