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Mass said for men travelling to the Vocations Weekend from 5-7 February 2016. The Mass was said in the Lourdes chapel of the National Shrine by Fr Benedict Croell OP, Vocations Director of the St Joseph Province.
PictionID:47130928 - Catalog:17.S_001651 - Title:Boeing WC-135B 62-2672 55WRS McClellan AFB Aug83 [Peter B. Lewis via RJF] - Filename:17.S_001651.tif - ---------Image from the René Francillon Photo Archive. Having had his interest in aviation sparked by being at the receiving end of B-24s bombing occupied France when he was 7-yr old, René Francillon turned aviation into both his vocation and avocation. Most of his professional career was in the United States, working for major aircraft manufacturers and airport planning/design companies. All along, he kept developing a second career as an aviation historian, an activity that led him to author more than 50 books and 400 articles published in the United States, the United Kingdom, France, and elsewhere. Far from “hanging on his spurs,” he plans to remain active as an author well into his eighties.-------PLEASE TAG this image with any information you know about it, so that we can permanently store this data with the original image file in our Digital Asset Management System.--------------SOURCE INSTITUTION: if you would like a hi-res copy San Diego Air and Space Museum Archive
El 3 de diciembre se celebra en Argentina el día del médico.
Esas personas que ponen todo para salvar una vida, que se enfrentan a situaciones extremas todos los días.
Para eso se requiere mucho estudio. Pero por sobre todo se requiere vocación.
--
On December 3 here in Argentina we celebrate the day of the doctor.
Those people that put everything to save a life, face extreme situations every day.
That requires much study. But above all, it requires a vocation.
Strobist info: SB-900 1/128 power 200mm zoom with 25cm snoot camera right. Triggered by PW.
c. 1242 – 1270
Margaret was born in 1242, the daughter of King Bela IV of Hungary and the Greek princess Maria Lascaris, who had vowed to dedicate her to God if granted victory over their enemies, the invading Tartars. When 4 years old, she was placed in the Monastery of Veszprin for her education. She received the Dominican habit, and in fulfillment of a vow, her father founded a monastery for her on an island in the Danube near Budapest. At the age of 12, she made her profession in the hands of Humbert of Romans, Fifth Master of the Order.
Shortly afterwards, her parents obtained a papal dispensation for her to marry the King of Bohemia, but Margaret refused to compromise her vocation saying “I esteem infinitely more the King of Heaven… than the crown offered me by the king of Bohemia.” To prevent further annoyance, she received the Consecration of Virgins with three other sisters at the foot of the altar dedicated to her aunt, Saint Elizabeth of Hungary. This is the only instance of the Consecration of Virgins in the annals of the Nuns of the Order of Preachers. Margaret distinguished herself in the monastery for her humility and poverty.
Despite her royal rank, she always chose the last place and loved to tend the sick, serving the most loathsome on her knees. Margaret died in 1270 at the age of 28.
Tom and I outside, mid-brainstorming session circa 2:30am. Vocation is not something to be taken lightly.
This one of the many surprises you get in the Chapada... this image has no treatment (ok, ok... some levels...) the water is so blue because of the magnesiums.
* white chiffon blouse from Ratchada night market
* floral chiffon scarf from Chatuchak market (for 4 years ogo)
* short denim from thrift market
* green stripes bag '5cm'
The annual event to raise funds to support seminarian education was held on September 17 at Curtiss Hall on the campus of Saginaw Valley State University. Over 300 were present at the sold-out event. Rev. Robert Howe shared reflections from his vocations story and years as a priest for the Diocese of Saginaw. Bishop Cistone thanked those present for their prayerful and financial support. Bishop Cistone also shared updates regarding the seminarians and discussed the challenges and world that the seminarians live in and evangelize. Bishop Cistone even sang and played his guitar.
"“Lord Jesus Christ, Good Shepherd of our souls, you who know your sheep and know how to reach the human heart: Stir the hearts of those young people who would follow you but who cannot overcome doubts and fears. You who are the Word of the Father, the Word which enlightens and sustains hearts, conquer with your Spirit the resistance and delays of indecisive hearts. Arouse in those whom you call the courage of Love’s answer: “Here I am, send me”."
– Prayer for Vocations inspired by the writings of Pope Blessed John Paul II.
Today, the 4th Sunday of Easter, is Vocations Sunday. My sermon for today can be read here.
This prayer was used in the prayer card produced by the National Vocations Office of England & Wales
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P/S: Vui lòng không xóa watermark và credit khi sử dụng ảnh bìa, không thay tên vào ảnh bìa, 1 số quote và hình ảnh trong quá trình tìm kiếm không rõ nguồn, nếu tác giả hoặc bạn xem ghé ngang xem có thể góp ý để mình ghi chú nhằm tôn trọng tác giả :)
When I survey the wondrous Cross by Isaac Watts 1674-1748.
Isaac Watts
1674-1748
The singing of God's praise is the part of worship most
clearly related to heaven; but its performance among us
is the worst on earth. (I.W.)
Watts wrote them superbly, yet he wrote eversomuch more than his 697 hymns. A textbook on logic, for instance, that was used for years at Oxford, Cambridge, Harvard and Yale. Not to mention his two books on geometry and astronomy. Upset at the inability of students to handle the English language creditably, he penned The Art of Reading and Writing English. It was followed by his Philosophical Essays (with its appendix, "A brief Scheme of Ontology", ontology being that branch of philosophy that discusses being), then by Improvement of the Mind (this was actually a "how-to-study" book, and even A Discourse on the Education of Children and Youth. A minister for virtually all of his adult life, Watts also published ten volumes of sermons and scores of theological treatises.
Isaac Watts was born in 1674, the eldest of eight children, six of whom survived. The last quarter of the 17th century was a troubled time in England. Dissenters (those who refused to conform to the established church) were not only denied access to suitable employment and the universities; Dissenters were liable to prosecution and imprisonment for no greater "crime" than persisting in worshipping God according to their conscience. Watts's father, a Dissenter, was imprisoned one year after he was married. His wife, Watts's mother, gave birth to Isaac while her husband was in jail. She regularly nursed her infant son on the jail steps in the course of visiting her husband. (When Isaac was nine years old his father was jailed a second time -- for six months -- for the same offence: refusing to conform to the worship-practices of the established church.)
Young Isaac was plainly precocious. He had learned Latin by age four, Greek at nine, French at eleven, and Hebrew at thirteen. French was not usually studied in English elementary schools during the 1600s, but Watts was raised in Southampton, and Southampton was a city of refuge to hundreds of refugees who were fleeing persecution in France. The youngster thought he should know French so that he could converse with his neighbours.
A physician recognized the boy's intellectual gifts and offered to finance his education at either Oxford or Cambridge. But regardless of his brilliance Watts would be admitted to either university only if he were willing to renounce Dissent and conform to Anglicanism. He wasn't willing. (Had his father suffered for nothing?) He would never surrender conviction to expediency. As a result he went to a Dissenting Academy, the post-secondary institution for those barred from the universities. While completing his formal education Watts wrote much poetry, most of it in Latin. Upon leaving the Academy at age 20 he wrote his first hymn, "Behold the Glories of the Lamb" -- yet did so only when challenged sharply by his father.
The writing of his first hymn was significant in view of the fact that hymns weren't sung in English churches. German Lutherans had been singing hymns for over 100 years. Calvinists in Switzerland and France, however, had not. The Calvinists disdained hymns as unscriptural and popish. Calvin had wanted his people to sing only the psalms of scripture. English Protestants of Calvinist parentage had adopted the practice of singing only metrical psalms in worship. The texts of these metrical psalms were poetically crude and frequently ludicrous; for instance,
Ye monsters of the bubbling deep,
Your Master's praises spout,
Up from the sands ye coddlings peep,
And wag your tails about.
The texts were ludicrous, the mood was ponderous, the tone of the entire service dreary, and one day Watts discovered he couldn't endure any of it a minute longer. Returning from the service one Sunday morning he complained vehemently to his father about the psalm-singing that put people off worship. "Why don't you write a hymn suitable for congregational singing?", his father retorted. In the course of the afternoon Watts did just that, and the congregation sang hymn #1 the same evening.
Yet it must not be thought that Watts disesteemed the psalms. Far from it. So highly did he value them, in fact, that he immediately set about rewriting the metrical versions in a smoother idiom. Compare the metrical version of Psalm 20 with Watts's version:
In chariots some put confidence,
Some horses trust upon;
But we remember will the name
Of our Lord God alone. (Metrical)
Some trust in horses train'd for war,
And some of chariots make their boasts;
Our surest expectations are
From Thee, the Lord of heav'nly hosts. (Watts)
(As relatively smooth as Watts's hymn-line was, it would be made even smoother by 18th century poets such as Charles Wesley.)
Not everyone thanked Watts for his efforts. Some of his contemporaries complained that his hymns were "too worldly" for the church. One critic fumed, "Christian congregations have shut out divinely inspired psalms and have taken in Watts's flights of fancy!" His hymns outraged many people, split congregations (most notably the congregation whose pastor, years earlier, had been John Bunyan, himself the author of an English classic), and got pastors fired. Still, Watts knew what his preeminent gift was and why he had to employ it.
Needless to say we of Streetsville United Church, having been thoroughly exposed to the genius of Charles Wesley, cannot help comparing the hymnwriting of Wesley and Watts.
Wesley's hymns concern themselves chiefly with God and the individual human heart: their relations, their estrangement, their reconciliation, their union. Watts writes of this too, but with a major difference: the backdrop of God's intercourse with the human heart is the cosmos in its unspeakable vastness. Watts sees the drama of the incarnation and the cross, the dereliction and the resurrection, as apparently small events that are in fact possessed of cosmic significance. Watts's universe is simply more immense than anything Wesley imagined. For Watts nature is more prodigious, time more extensive, eternity more awesome. (This is not to say that Wesley is inferior. Indeed no one would rate Watts a better poet. Wesley had more poetic skill than Watts, and more thorough training in the forms of classical poetry. It is simply to say that Watts's universe was larger.) It is said of Milton that he is the English poet who, above all others, makes the reader aware of the sky. In the same way Watts, with his fondness of astronomy, singularly makes the reader aware of the hugeness of the firmament.
There are technical comparisons as well of the poetry of Watts and Wesley. Wesley preferred a six-line stanza, but when writing a four-line stanza usually rhymed first and third lines as well as second and fourth. Watts preferred a four-line stanza and usually rhymed only the second and fourth lines. As a result Watts's stanzas tend to read less compactly than Wesley's. While Wesley combined Anglo-Saxon expressions (they are customarily blunt, one-syllable words like "hit") with Latin expressions (usually multi-syllable words like "transported" or "ineffable"), Watts wrote page after page of hymns lacking even one word with a Latin derivation (despite the scores of Latin poems that he wrote). Watts evidently preferred to write hymns in words of one syllable.
Watts was a man with limitless appreciation of the passion of God. He himself was possessed of the profoundest experience of God. Listen to him:
Here at the cross, my dying God
I lay my soul beneath thy love.
*
The mount of danger is the place
Where we shall see surprising grace.
*
Turn, turn us, mighty God,
And mould our souls afresh;
Break, sovereign grace, these hearts of stone,
And give us hearts of flesh.
(Note that the last line, "And give us hearts of flesh", consists of six words of one syllable each.)
Watts was accorded the recognition he deserved. By age 50 he was a national figure, esteemed by Anglicans and Dissenters alike. John Wesley had long acknowledged the genius, discipline and piety of Watts, and when Wesley came to publish his first hymn book, one-third of its hymns were Isaac's. When John Wesley published his tract, The Doctrine of Original Sin, he incorporated 44 pages of Watts's earlier work, Ruin and Recovery.
The poetic genius of Watts is evident. Yet since few poets (if any) have made a living from poeticizing, how did Watts manage to survive?
Upon graduating from the Academy Watts eked out a living as tutor to the son of a well-to-do English merchant. He never thought for a moment, however, that this was his vocation. In 1702, when he was 27 years old, he was called to a pastorate in London. The next ten years were spent fruitfully and happily as Watts immersed himself in the relentless round of responsibilities that every pastor must attend to -- at the same time as he wrote books, treatises, poems and hymns.
The easygoing ten years were ended abruptly by a major illness from which he never recovered fully. While he was unable to work during his illness he asked the congregation to discontinue his salary. The congregation refused, and instead raised it so that he could pay his medical bills.
The illness incapacitated him for four years. When the worst of it abated he was left frail, fragile, sickly. In addition there was an apparently non-specific psychiatric component to his now-chronic weakness. On the one hand he wasn't sick enough to die for another 38 years; on the other hand, he wasn't sickness-free enough to be well. A wealthy benefactor, Thomas Abney, invited him to his home to assist his recovery. He gratefully accepted, and went on to live there for the rest of his life.
Watts preached whenever he could. There were periods when he could preach with little interruption, as well as periods when he was simply deranged and couldn't function at all.
In 1739, at age 65, Isaac suffered a stroke that left him able to speak but unable to write. A secretary was provided for his dictated poems and hymns.
He died on 25th November, 1748.
Isaac Watts was unusual in many respects. A short man (five feet tall), his frail body was capped with a disproportionately large head. Virtually all portraits of him depict him in a large gown with large folds, an obvious attempt at having him appear less grotesque.
Unusual? How many working pastors write a textbook on logic that is used for decades by the preeminent universities of the English-speaking world?
Unusual? Who among us can write a book on metaphysics that probes ontology, and at the same time write a book of children's poetry that goes through 95 editions within 100 years of its publication?
Unusual? Who has written hymns that have been translated into dozens of languages from Armenian to Zulu?
Unusual? What modern thinker has published a learned tome on astronomy and also published graded catechisms (one for five-year olds, another for nine-year olds, another for twelve-year olds)?
Watts was unusual: he regularly gave away one-fifth of his income, deploying his tithe locally yet also sending it as far afield as Germany and Georgia to help beleaguered people there.
Yet surely he was most unusual in that the jockey-sized man, ugly as well, handicapped by a thin voice and a history of psychiatric illness, could appear in a pulpit whenever sanity overtook him and draw hundreds who hung on words rising from a heart that hearers knew to be wrapped in the heart of God.
Watts was not unusual in one important respect. Like all Christians he knew that God is to be loved with the mind, and therefore reason must never be discounted in the exercising of faith or the discipline of the Christian life. Yet he knew too that the mystery of God himself, while never irrational, is oceans deeper than reason can fathom. Who among us would say anything else? Then it is proper for us to conclude with a four-line stanza Isaac Watts wrote concerning the fathomless mystery of God.
Where reason fails,
With all her pow'rs,
There faith prevails
And love adores.
Victor A. Shepherd
October 1994
Twisted Threads - The dark side of a weavers difficult story of Kashmiri Carpets.
Kashmiri carpets are made from pure cocoon silk, which originates from Kashmir, , these carpets are skilfully made by one or even 2 weavers working sometimes for a year on a single piece.
These carpets come highly knotted upto @ 2000 knots per sq inch, which explains why Kashmiri carpets can last for generations without any problems and in fact, they grow even more beautiful with time as the knots keep untying gradually to reveal new colours beneath.
An even lesser known reality is the technical nature of the art of carpet weaving. Artisans who weave the carpets use a unique code language called ‘Talim’ devised by early Kashmiris for the pattern of knotting handmade carpet, but the knowledge of this language too is rare and only one among ten weavers have adequately mastered it to decode the knot patterns.
Pic © Rajesh Pamnani 2015
Vocation of the Apostles [1481-82]
Domenico Ghirlandaio
Vatican, Sistine chapel, north wall
en.wikipedia.org/wiki/Vocation_of_the_Apostles
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Description
In the background left, the fishermen Peter and Andrew are called by Jesus. The two can also be seen in the background right, behind Jesus, who calls James and John, who are restoring the nets on their father Zebedee's boat.
In the foreground are Peter and Andrew, dressed in cloaks with their traditional colors (yellow-orange for Peter and green for Andrew). They are kneeling beside Christ, who blesses them. A unique element of the fresco is the inclusion of a multitude portrayed in contemporary clothes. Their faces were those of the Florentine community in Rome,[1] who resided near the church of Santa Maria sopra Minerva.
At the left is a white bearded man, perhaps a literate from Constantinople who was also used as a model for St. Jerome in His Study in the church of Ognissanti in Florence. At the center, just behind Jesus, is the portrait of Diotisalvi Neroni, who had taken refuge in Rome after plotting against Piero di Cosimo de' Medici. Another exile from Constantinople is John Argyropoulos, who appears on the right. Other characters on the right are members of the Tornabuoni family. The white-haired, bareheaded man in the foreground on the right and the boy in the black doublet in front of him are identified as the banker Giovanni Tornabuoni and his son Lorenzo.
Praise God! I am glad informing you that May 16, 2009, a concerned Foundation paid my whole year tuition and board & lodging in seminary. Then yesterday (May 18, 2009), I was officially enrolled. June 12 after lunch will be the arrival of all new and old seminarians in Blessed John XXIII seminary. Please include me in your supplication that I may faithful throughout my journey until I reach the summit of my vocation.
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