11 Temmuz 2012 Çarşamba
10 Temmuz 2012 Salı
9 Temmuz 2012 Pazartesi
Sin documentos (without documents) by Los Rodriguez (Argentina)
To contact us Click HERE
Spain, Spanish, Songs, Lyrics, translated into English, Latin Music
Sin documentos (without documents) by Los Rodriguez (Argentina)
Translation: Laura
Estribillo 1
Déjame atravesar el viento sin documentos
Let me cross the wind with no documents (papers)
que lo haré por el tiempo que tuvimos.
that I will do it for the time we had
Porque no queda salida
Because there is no exist left
porque pareces dormida,
because you look asleep
porque buscando tu sonrisa
because searching for your smile
estarÃa toda mi vida.
I will be all my life
Estribillo 2- Refrain
Quiero ser el único que te muerda la boca,
I want to be only one who bits your mouth
quiero saber que la vida
I want tto know that life with you
contigo no va a terminar.
is not going to end
Déjame que te cierre
Let me close
esta noche los ojos
this night your eyes
y mañana vendré
and tomorrow I will come
con un cigarro a la cama.
with a cigarret to bed
Porque no tengo más intenciones
Because I have no more intentions
que seguir bebiendo de esta copa
that keep on drinking from this glass
que no está tan rota.
that is no so broken
Estribillo 2
Estribillo 3
Porque sà (3x)
Because it is like this,
porque en esta vida
because in this life
no quiero pasar
I dont want to spend
un dÃa entero sin ti.
a whole day without you
Porque sà (3x)
Because it is like this,
porque mientras espero
Because while I wait
por ti me muero
for you I am dying
y no quiero seguir asÃ.
and i dont want to continue like this
Estribillo 1
Estribillo 2
Estribillo 3
Estribillo 2 (2x)
Estribillo 3
**************************************************************************************
Sin documentos (without documents) by Los Rodriguez (Argentina)
Translation: Laura
Estribillo 1
Déjame atravesar el viento sin documentos
Let me cross the wind with no documents (papers)
que lo haré por el tiempo que tuvimos.
that I will do it for the time we had
Porque no queda salida
Because there is no exist left
porque pareces dormida,
because you look asleep
porque buscando tu sonrisa
because searching for your smile
estarÃa toda mi vida.
I will be all my life
Estribillo 2- Refrain
Quiero ser el único que te muerda la boca,
I want to be only one who bits your mouth
quiero saber que la vida
I want tto know that life with you
contigo no va a terminar.
is not going to end
Déjame que te cierre
Let me close
esta noche los ojos
this night your eyes
y mañana vendré
and tomorrow I will come
con un cigarro a la cama.
with a cigarret to bed
Porque no tengo más intenciones
Because I have no more intentions
que seguir bebiendo de esta copa
that keep on drinking from this glass
que no está tan rota.
that is no so broken
Estribillo 2
Estribillo 3
Porque sà (3x)
Because it is like this,
porque en esta vida
because in this life
no quiero pasar
I dont want to spend
un dÃa entero sin ti.
a whole day without you
Porque sà (3x)
Because it is like this,
porque mientras espero
Because while I wait
por ti me muero
for you I am dying
y no quiero seguir asÃ.
and i dont want to continue like this
Estribillo 1
Estribillo 2
Estribillo 3
Estribillo 2 (2x)
Estribillo 3
**************************************************************************************
Un violinista en tu tejado (A violinist over your roof) by Melendi (Spain)
To contact us Click HERE
Spain, Spanish, Songs, Lyrics, translated into English, Latin Music
Un violinista en tu tejado (A violinist over your roof) by Melendi (Spain)
Translation: Laura
Eres tan dura
you are as hard/tough
como la piedra de mi mechero
as the stone of my lighter
Me asaltan dudas
doubts come to me
de si te quiero
regarding if i love you
Eres tan fria como el agua
you are as cold as the water
que baja libre de la montaña.
that free goes down the mountain
Estribillo 1 - Refrain
Y no lo entiendo
and I dont understand
Fue tan efimero
it was so ephemeral
el caminar de tu dedo en mi espalda
the walk (movement) of your finger in my back
dibujando un corazon
drawing a heart
Y pido al cielo que sepa comprender
and I ask heaven to understand (that he is able to understand or ask heaven to understand him...)
estos ataques de celos
this jaelosy attacks
que me entran si yo no te vuelvo a ver.
that come to me if I dont see you again
Estribillo 2
Le pido a la luna
I ask the moon
que alumbre tu vida
to iluminate your life
la mia hace ya tiempo que yace fundida
mine is laying blowed since long time
Con lo que me cuesta
As it cost me so much
querer solo a ratos
to love you just for some whiles (not constantly, not all the time)
mejor no te quiero, sera mas barato
I better dont love you, it will be cheaper
Cansado de ser el triste violinista que esta en tu tejado
tired of being the sad violinist over your roof
Tocando pa (1) el ingles siempre desafinado.
playing for the english (men), always out of tune
Eres tan tenue
you are as soft
como la luz que alumbra en mi vida
as the light that lights in my life
La mas madura fruta prohibida
the most ripen forbiden fruit
Tan diferente
so different
y parecida
and similar
a la tormenta que se llevo mi vida
to the storm that took my life away
Estribillo 1
Estribillo 2
Mientras rebusco en tu basura
while I look in your garbage
nos van creciendo los enanos
get growing the dawrfs
de este circo que un dia montamos
of this circus that one day we set up
Pero que no quepa duda
but without any doubt
Muy pronto estaré liberado
very soon i will be free
Porque el tiempo todo lo cura
because time heals everything
Porque un clavo saca otro clavo
because a nail takes out another nail (2)
Siempre desafinado
always out of tune
Mientras rebusco en tu basura
while I look in your garbage
Nos van creciendo los enanos
get growing the dawrfs
De este circo que un dia montamos
of this circus that one day we set up
(1) pa= para
(2) this is a saying that means that the lost of something we like can be replace by anmother similar one (like a boyfriend(girlsfriend).
************************************************************************************
Official video
http://www.youtube.com/watch?v=eJbIMODHIdw
Un violinista en tu tejado (A violinist over your roof) by Melendi (Spain)
Translation: Laura
Eres tan dura
you are as hard/tough
como la piedra de mi mechero
as the stone of my lighter
Me asaltan dudas
doubts come to me
de si te quiero
regarding if i love you
Eres tan fria como el agua
you are as cold as the water
que baja libre de la montaña.
that free goes down the mountain
Estribillo 1 - Refrain
Y no lo entiendo
and I dont understand
Fue tan efimero
it was so ephemeral
el caminar de tu dedo en mi espalda
the walk (movement) of your finger in my back
dibujando un corazon
drawing a heart
Y pido al cielo que sepa comprender
and I ask heaven to understand (that he is able to understand or ask heaven to understand him...)
estos ataques de celos
this jaelosy attacks
que me entran si yo no te vuelvo a ver.
that come to me if I dont see you again
Estribillo 2
Le pido a la luna
I ask the moon
que alumbre tu vida
to iluminate your life
la mia hace ya tiempo que yace fundida
mine is laying blowed since long time
Con lo que me cuesta
As it cost me so much
querer solo a ratos
to love you just for some whiles (not constantly, not all the time)
mejor no te quiero, sera mas barato
I better dont love you, it will be cheaper
Cansado de ser el triste violinista que esta en tu tejado
tired of being the sad violinist over your roof
Tocando pa (1) el ingles siempre desafinado.
playing for the english (men), always out of tune
Eres tan tenue
you are as soft
como la luz que alumbra en mi vida
as the light that lights in my life
La mas madura fruta prohibida
the most ripen forbiden fruit
Tan diferente
so different
y parecida
and similar
a la tormenta que se llevo mi vida
to the storm that took my life away
Estribillo 1
Estribillo 2
Mientras rebusco en tu basura
while I look in your garbage
nos van creciendo los enanos
get growing the dawrfs
de este circo que un dia montamos
of this circus that one day we set up
Pero que no quepa duda
but without any doubt
Muy pronto estaré liberado
very soon i will be free
Porque el tiempo todo lo cura
because time heals everything
Porque un clavo saca otro clavo
because a nail takes out another nail (2)
Siempre desafinado
always out of tune
Mientras rebusco en tu basura
while I look in your garbage
Nos van creciendo los enanos
get growing the dawrfs
De este circo que un dia montamos
of this circus that one day we set up
(1) pa= para
(2) this is a saying that means that the lost of something we like can be replace by anmother similar one (like a boyfriend(girlsfriend).
************************************************************************************
Official video
http://www.youtube.com/watch?v=eJbIMODHIdw
Lo eres todo (You are everything) by Luz Casal (Spain)
To contact us Click HERE
Spain, Spanish, Songs, Lyrics, translated into English, Latin Music
Lo eres todo (You are everything) by Luz Casal (Spain)
Translation: Laura
Cada vez que veo tu fotografÃa
Everytime I look at your picture
descubro algo nuevo
I discover something new
que antes no veÃa
that I was not seeing before
y me hace sentir lo que nunca creÃ.
and it makes me feel what I never thought (I would feel)
Siempre te he mirado indiferente,
I always looked at you with indiference
eras tan solo un amigo
you were just a friend
y de repente lo eres todo, todo para mÃ,
and suddenly you are everything, everything for me
mi principio y mi fÃn.
My beginning and my end
Estribillo 3 (Refrain)
Mi norte y mi guÃa, mi perdición,
mi north and my guiding star, my perdition
mi acierto y mi suerte, mi equivocación,
my good decision (move) and my luck, my mistake
eres mi muerte y mi resurrección,
you are my death and my resurrection
eres mi aliento (1) y mi agonÃa
you are the air I breath and my suffering
de noche y de dÃa,
day and night
Dame tu alegrÃa, tu buen humor,
Give me your joy, your good humor
dame tu melancolÃa,
give me your melancholy
tu pena y dolor,
your sorrow and pain
dame tu aroma, dame tu sabor
give me your smell, give me your taste
dame tu mundo interior,
give me your inner world
dame tu sonrisa y tu calor,
give me your smile and your warmth
dame la muerte y la vida,
give me death and life
tu frÃo y tu ardor,
your cold and your fever
dame tu calma, dame tu furor,
give me your calm, give me your fury
dame tu oculto rencor.
give me your hidden rancor
Estribillo 3 (2x)
Te lo pido por favor,
I beg you please
que me des tu compañÃa
that you give me your company (stay with me)
de noche y de dÃa... lo eres todo.
day and night.... you are everything
(1) aliento = breath, can also mean support.
***************************************************************************************
Lo eres todo (You are everything) by Luz Casal (Spain)
Translation: Laura
Cada vez que veo tu fotografÃa
Everytime I look at your picture
descubro algo nuevo
I discover something new
que antes no veÃa
that I was not seeing before
y me hace sentir lo que nunca creÃ.
and it makes me feel what I never thought (I would feel)
Siempre te he mirado indiferente,
I always looked at you with indiference
eras tan solo un amigo
you were just a friend
y de repente lo eres todo, todo para mÃ,
and suddenly you are everything, everything for me
mi principio y mi fÃn.
My beginning and my end
Estribillo 3 (Refrain)
Mi norte y mi guÃa, mi perdición,
mi north and my guiding star, my perdition
mi acierto y mi suerte, mi equivocación,
my good decision (move) and my luck, my mistake
eres mi muerte y mi resurrección,
you are my death and my resurrection
eres mi aliento (1) y mi agonÃa
you are the air I breath and my suffering
de noche y de dÃa,
day and night
Dame tu alegrÃa, tu buen humor,
Give me your joy, your good humor
dame tu melancolÃa,
give me your melancholy
tu pena y dolor,
your sorrow and pain
dame tu aroma, dame tu sabor
give me your smell, give me your taste
dame tu mundo interior,
give me your inner world
dame tu sonrisa y tu calor,
give me your smile and your warmth
dame la muerte y la vida,
give me death and life
tu frÃo y tu ardor,
your cold and your fever
dame tu calma, dame tu furor,
give me your calm, give me your fury
dame tu oculto rencor.
give me your hidden rancor
Estribillo 3 (2x)
Te lo pido por favor,
I beg you please
que me des tu compañÃa
that you give me your company (stay with me)
de noche y de dÃa... lo eres todo.
day and night.... you are everything
(1) aliento = breath, can also mean support.
***************************************************************************************
Una Espina Clavá (1)" (Stuck thorn) by Estrella Morente y Antonio Carbonel (Spain)
To contact us Click HERE
Spain, Spanish, Songs, Lyrics, translated into English, Latin Music
Una Espina Clavá (1)" (Stuck thorn) by Estrella Morente y Antonio Carbonel (Spain)
Translation: Laura (thanks to Kamran for the editting and for suggesting this song)
Llevo una espina clavada dentro de mi pecho
I carry (have) a thorn stuck within (on) my chest
Llevo tres dias sin verte, son como tres anhos, solo espero tu regreso
I have been three days without seeing you (I dont see you for three days), they are like three years, I just wait for your return
Veo que se marcha el dia y viene la noche y me muero por mis recuerdos
I see that the day is leaving (finishing) and the night is comming and I am dying of my memories (by remembering her)
Siento que si no estas conmigo y si no vienes pronto de tristeza yo me muero
I feel that if you are not with me, and if you do not come soon, I will die of sadness
Dime, dime que me has dao (2), que me tienes loca, loca estoy mi amado
Tell me, tell me what have you given to me (3), that you drove me crazy, crazy I am, my beloved
L aire (el aire), me falta tu aire, me falta tu aliento, quiero que me abraces
Air, I am short of your air, I am short of your breath, I want you to embrace me (tight)
fuerte, que no te separes me da mucho miedo no poder acariciarte
tight, that you do not separate (from me), it scares me not being able to caress you
siento (4) atarme a tu sombra, pisar donde tu pises, ser una sola persona
I feel/I am sorry tying myself to your shadow, step over your steps, to be just one person (both lovers to be one)
Refrain 1
ser una sola persona atrapada en tu ser
Being just one person trapped in your being
una sola persona cubierta en tu piel
a single person covered (sheltered) in your skin
amor de mis amores, yo quisiera ser, quisiera ser, quisiera ser
love of my loves (love of my life) I would like to be, I would like to be (a single person)
mira, miradas que se cruzan, no hace falta hablar
look, exchanging looks (glances), (there is) no need to talk
estar solo contigo, sobra lo demas, ayyy
being alone with you, all the rest is not needed (extra)
Refrain 2
Vente y no tardes mucho, me muero por verte
Come, and don't delay, I am dying to see you
Cantando te espero juntito (5) en la fuente
Singing I wait for you by (next to) the fountaine
Estos nervios mios me nublan la mente
My excitment (I am so nervous) confuses my mind
de lo que te quiero ayyy (3x)
because I love you so much
Sangre, sangre de mis venas, si a ti te faltara, hasta mi vida entera
Blood, blood of my veins if you were needing (I would give to you), even my whole life
Estrella, si tu me pidieras yo a ti te traeria la que tu quisieras
Star, if you would ask me, I would bring for you the one (star) you like
La rosa, la rosa mas bella, que guardo en mi pecho hasta que tu no vinieras
The rose, the most beautiful rose, that I keep in my chest until your return (I would give to you)
Quiero atarme a tu sombra, pisar donde tu pises, ser una sola persona
I want to tie myself to your shadow, step over your steps, to be just one person (both lovers to be one)
Refrain 1
Refrain 2
(1) Clavada = stuck. In Andalusian dialect the endings of the past tense of verbs is changed by deleting the final "d". Comido = comio (eaten) , bailado = bailao (danced), querido = querio (loved)... and so on.
(2) Dado = given
(3) what magic thing have you given to me that you drove me crazy about you.
(4) siento have two menaings: to feel, to feel sorry about something or to regret.
In this context I dont know whether me meaning is "I feel like tying myself to your shadow" or "I am sorry to tie myself to your shadow".
(5) Junto = together, close to, by. Juntito is like "litle close to".
***************************************************************************************
Una Espina Clavá (1)" (Stuck thorn) by Estrella Morente y Antonio Carbonel (Spain)
Translation: Laura (thanks to Kamran for the editting and for suggesting this song)
Llevo una espina clavada dentro de mi pecho
I carry (have) a thorn stuck within (on) my chest
Llevo tres dias sin verte, son como tres anhos, solo espero tu regreso
I have been three days without seeing you (I dont see you for three days), they are like three years, I just wait for your return
Veo que se marcha el dia y viene la noche y me muero por mis recuerdos
I see that the day is leaving (finishing) and the night is comming and I am dying of my memories (by remembering her)
Siento que si no estas conmigo y si no vienes pronto de tristeza yo me muero
I feel that if you are not with me, and if you do not come soon, I will die of sadness
Dime, dime que me has dao (2), que me tienes loca, loca estoy mi amado
Tell me, tell me what have you given to me (3), that you drove me crazy, crazy I am, my beloved
L aire (el aire), me falta tu aire, me falta tu aliento, quiero que me abraces
Air, I am short of your air, I am short of your breath, I want you to embrace me (tight)
fuerte, que no te separes me da mucho miedo no poder acariciarte
tight, that you do not separate (from me), it scares me not being able to caress you
siento (4) atarme a tu sombra, pisar donde tu pises, ser una sola persona
I feel/I am sorry tying myself to your shadow, step over your steps, to be just one person (both lovers to be one)
Refrain 1
ser una sola persona atrapada en tu ser
Being just one person trapped in your being
una sola persona cubierta en tu piel
a single person covered (sheltered) in your skin
amor de mis amores, yo quisiera ser, quisiera ser, quisiera ser
love of my loves (love of my life) I would like to be, I would like to be (a single person)
mira, miradas que se cruzan, no hace falta hablar
look, exchanging looks (glances), (there is) no need to talk
estar solo contigo, sobra lo demas, ayyy
being alone with you, all the rest is not needed (extra)
Refrain 2
Vente y no tardes mucho, me muero por verte
Come, and don't delay, I am dying to see you
Cantando te espero juntito (5) en la fuente
Singing I wait for you by (next to) the fountaine
Estos nervios mios me nublan la mente
My excitment (I am so nervous) confuses my mind
de lo que te quiero ayyy (3x)
because I love you so much
Sangre, sangre de mis venas, si a ti te faltara, hasta mi vida entera
Blood, blood of my veins if you were needing (I would give to you), even my whole life
Estrella, si tu me pidieras yo a ti te traeria la que tu quisieras
Star, if you would ask me, I would bring for you the one (star) you like
La rosa, la rosa mas bella, que guardo en mi pecho hasta que tu no vinieras
The rose, the most beautiful rose, that I keep in my chest until your return (I would give to you)
Quiero atarme a tu sombra, pisar donde tu pises, ser una sola persona
I want to tie myself to your shadow, step over your steps, to be just one person (both lovers to be one)
Refrain 1
Refrain 2
(1) Clavada = stuck. In Andalusian dialect the endings of the past tense of verbs is changed by deleting the final "d". Comido = comio (eaten) , bailado = bailao (danced), querido = querio (loved)... and so on.
(2) Dado = given
(3) what magic thing have you given to me that you drove me crazy about you.
(4) siento have two menaings: to feel, to feel sorry about something or to regret.
In this context I dont know whether me meaning is "I feel like tying myself to your shadow" or "I am sorry to tie myself to your shadow".
(5) Junto = together, close to, by. Juntito is like "litle close to".
***************************************************************************************
Special Events for August
To contact us Click HERE
*This month’s special events are: The Transfiguration of the Lord and The Assumption of the Blessed Virgin Mary
The Transfiguration of the Lord
Activities
sadlierreligion.com- Scroll down to Gospel Reflection, Discussion Questions for the Gospel, and Proclaiming Faith Activities
sermons4kids.com- On the Mountain Top object lesson
sundayschoollessons.com- Jesus Is Changed on the Mountain Top lesson
sundayschoolsources.com- The Transfiguration lesson
textweek.com- Lectionary, Scripture Study and Worship Links and Resources
Coloring
sermons4kids.com- The Transfiguration
applesaucekids.com- The Mount of Transfiguration
sjtbre.org- Transfiguration
Crafts
sundayschoolsources.com- Scroll down to Craft
Game
sundayschoolsources.com- Scroll down to Activities Questions #3. Play the "pea-in-a-shell" game. Place a token for Jesus, Moses and Elijah under three half-shells. Mix them up and have the student figure out which one is Jesus.
Puzzles
sermons4kids.com- Maze
christiancoloring.com- Word Search
sermons4kids.com- Word Search
sermons4kids.com- Word Search (Luke 9:28-36)
joanyedwards.com- Word Search (Mark 9: 2-10)
sermons4kids.com- Word Jumble
silk.net/RelEd/- Crossword
silk.net/RelEd/- Crossword
joanyedwards.com- Crossword (Mark 9: 2-10)
Quizzes
sermons4kids.com- Multiple Choice
sermons4kids.com- Fill in the Blanks
The Assumption of the Blessed Virgin Mary
newadvent.org- The fact and feast of the assumption
catholicism.about.com- Prayers, history, etc.
texweek.com- Readings, resources, etc.
sadlierreligion.com- Scroll down to Proclaiming Faith Activities
campus.udayton.edu- Tons of info. Just click on what you want.
Coloring
sjtbre.org- Assumption of Mary
fcpeace.com- Mary is Assumed Into Heaven
Crafts
catholicicing.blogspot.com- Assumption of Mary Triptych Craft
paperdali.blogspot.com- The Assumption of the Blessed Mother: Craft
Game
fcpeace.com- Memory game on the Feast of Mary
*This month’s special events are: The Transfiguration of the Lord and The Assumption of the Blessed Virgin Mary
The Transfiguration of the Lord
Activities
sadlierreligion.com- Scroll down to Gospel Reflection, Discussion Questions for the Gospel, and Proclaiming Faith Activities
sermons4kids.com- On the Mountain Top object lesson
sundayschoollessons.com- Jesus Is Changed on the Mountain Top lesson
sundayschoolsources.com- The Transfiguration lesson
textweek.com- Lectionary, Scripture Study and Worship Links and Resources
Coloring
sermons4kids.com- The Transfiguration
applesaucekids.com- The Mount of Transfiguration
sjtbre.org- Transfiguration
Crafts
sundayschoolsources.com- Scroll down to Craft
Game
sundayschoolsources.com- Scroll down to Activities Questions #3. Play the "pea-in-a-shell" game. Place a token for Jesus, Moses and Elijah under three half-shells. Mix them up and have the student figure out which one is Jesus.
Puzzles
sermons4kids.com- Maze
christiancoloring.com- Word Search
sermons4kids.com- Word Search
sermons4kids.com- Word Search (Luke 9:28-36)
joanyedwards.com- Word Search (Mark 9: 2-10)
sermons4kids.com- Word Jumble
silk.net/RelEd/- Crossword
silk.net/RelEd/- Crossword
joanyedwards.com- Crossword (Mark 9: 2-10)
Quizzes
sermons4kids.com- Multiple Choice
sermons4kids.com- Fill in the Blanks
The Assumption of the Blessed Virgin Mary
newadvent.org- The fact and feast of the assumption
catholicism.about.com- Prayers, history, etc.
texweek.com- Readings, resources, etc.
sadlierreligion.com- Scroll down to Proclaiming Faith Activities
campus.udayton.edu- Tons of info. Just click on what you want.
Coloring
sjtbre.org- Assumption of Mary
fcpeace.com- Mary is Assumed Into Heaven
Crafts
catholicicing.blogspot.com- Assumption of Mary Triptych Craft
paperdali.blogspot.com- The Assumption of the Blessed Mother: Craft
Game
fcpeace.com- Memory game on the Feast of Mary
8 Temmuz 2012 Pazar
THE ANGLICAN ORDINARIATE GETS ALL THE GOOD STUFF! DIES IRAE, SEPTUAGESIMA AND SACRAL ENGLISH WITH THEES AND THOUS AND BETTER WEDDING AND FUNERAL RITES! READ ON--MAYBE THERE IS HOPE FOR THE LATIN RITE TOO?
To contact us Click HERE
The Holy See has released the revised Liturgies for Weddings and Funerals for the Anglican Ordinariate here in the USA and England. It is far superior to the ones we have in the Latin Rite although ours haven't been revised yet and are still awaiting revision, so I am praying that the following are the template for the Latin Rite's revision! Why should the former Anglicans have a better liturgy than the Latin Rite--it just isn't fair!
We've already seen that their calendar is far superior to the current Latin Rite Calendar which includes Sundays after Epiphany and after Pentecost and the return of the season of Septuagesima! You can refresh yourself by pressing HERE and becoming depressed over their good fortune not accorded the Latin Rite!
First I'll give you the Marriage Rite and of course following marriage is death, so I'll give you the funeral rites after marriage!
I wonder if the mixing of "rites' will begin to happen as the Anglican Ordinariate seems to be getting all the good stuff and sacral language to boot!
The Marriage Rite of the Anglican Ordinariate:
Press HERE for their revised Marriage Rite (The Latin Rite's is still in the process of being revised, although the new English Missal has most of it except for the marriage vows, etc)
The Marriage vows:
I, N, take thee, N, to my wedded wife, to have and to hold from this day forward, for better, for worse: for richer, for poorer; in sickness and in health; to love and to cherish, till death us do part, according to God's holy law; and thereto I plight thee my troth.
The Giving of the rings:
With this ring I thee wed; with my body I thee worship; and all my worldly goods with thee I share: In the Name of the Father, and of the Son, and of the Holy Spirit (Ghost). Amen.
Then the pronouncement of them being husband and wife:
Then shall the Priest or Deacon join their right hands together,
and say:
Those whom God hath joined together let no man put asunder.
Then shall the Priest or Deacon say to the people:
Forasmuch as N and N have consented together in holy wedlock, and
have witnessed the same before God and this company, and thereto
have given and pledged their troth either to other, and have declared the same by giving and receiving of a ring [or rings], and by joining of hands; I pronounce that they be man and wife together, In the Name of the Father, and of the Son, and of the Holy Spirit (Ghost). Amen.
The Funeral Rites of the Anglican Ordinariate:
Press HERE their revised Funeral Rite (The Latin Rite is still in progress and I hope they'll allow us this one!)
"15. Either black or violet vestments may be worn during a Funeral Mass. In the case of a funeral of a child who died before attaining the age of reason, white vestments are used."
And Dang! They get the Dies Irae as a sequence before the Gospel if they want it!
The readings are chosen from the appropriate section of the Roman
Lectionary. In place of the Responsorial Psalm and Gospel Acclamation, any of the psalms from the Order for Funerals outside Mass may be used.
The Sequence Dies Irae (Day of Wrath) may be sung or recited, if suitable.
Absolution at the Bier is basically the Tridentine's Requiem in good English that is sacral! How come they get to have all the good stuff?
6. After the Funeral Mass, the rite of Absolution at the Bier is celebrated. This rite is not to
be understood as a purification of the dead—which is effected rather by the Eucharistic sacrifice—but as the last farewell with which the Christian community honours one of its members before the body is committed to the earth. This rite is accompanied by the sprinkling with holy water and the censing. The sprinkling with holy water, which recalls the person’s entrance into eternal life through Baptism, and the incensation, which honours the body of the deceased as a temple of the Holy Spirit, may also be considered as signs of farewell.
The Holy See has released the revised Liturgies for Weddings and Funerals for the Anglican Ordinariate here in the USA and England. It is far superior to the ones we have in the Latin Rite although ours haven't been revised yet and are still awaiting revision, so I am praying that the following are the template for the Latin Rite's revision! Why should the former Anglicans have a better liturgy than the Latin Rite--it just isn't fair!
We've already seen that their calendar is far superior to the current Latin Rite Calendar which includes Sundays after Epiphany and after Pentecost and the return of the season of Septuagesima! You can refresh yourself by pressing HERE and becoming depressed over their good fortune not accorded the Latin Rite!
First I'll give you the Marriage Rite and of course following marriage is death, so I'll give you the funeral rites after marriage!
I wonder if the mixing of "rites' will begin to happen as the Anglican Ordinariate seems to be getting all the good stuff and sacral language to boot!
The Marriage Rite of the Anglican Ordinariate:
Press HERE for their revised Marriage Rite (The Latin Rite's is still in the process of being revised, although the new English Missal has most of it except for the marriage vows, etc)
The Marriage vows:
I, N, take thee, N, to my wedded wife, to have and to hold from this day forward, for better, for worse: for richer, for poorer; in sickness and in health; to love and to cherish, till death us do part, according to God's holy law; and thereto I plight thee my troth.
The Giving of the rings:
With this ring I thee wed; with my body I thee worship; and all my worldly goods with thee I share: In the Name of the Father, and of the Son, and of the Holy Spirit (Ghost). Amen.
Then the pronouncement of them being husband and wife:
Then shall the Priest or Deacon join their right hands together,
and say:
Those whom God hath joined together let no man put asunder.
Then shall the Priest or Deacon say to the people:
Forasmuch as N and N have consented together in holy wedlock, and
have witnessed the same before God and this company, and thereto
have given and pledged their troth either to other, and have declared the same by giving and receiving of a ring [or rings], and by joining of hands; I pronounce that they be man and wife together, In the Name of the Father, and of the Son, and of the Holy Spirit (Ghost). Amen.
The Funeral Rites of the Anglican Ordinariate:
Press HERE their revised Funeral Rite (The Latin Rite is still in progress and I hope they'll allow us this one!)
"15. Either black or violet vestments may be worn during a Funeral Mass. In the case of a funeral of a child who died before attaining the age of reason, white vestments are used."
And Dang! They get the Dies Irae as a sequence before the Gospel if they want it!
The readings are chosen from the appropriate section of the Roman
Lectionary. In place of the Responsorial Psalm and Gospel Acclamation, any of the psalms from the Order for Funerals outside Mass may be used.
The Sequence Dies Irae (Day of Wrath) may be sung or recited, if suitable.
Absolution at the Bier is basically the Tridentine's Requiem in good English that is sacral! How come they get to have all the good stuff?
6. After the Funeral Mass, the rite of Absolution at the Bier is celebrated. This rite is not to
be understood as a purification of the dead—which is effected rather by the Eucharistic sacrifice—but as the last farewell with which the Christian community honours one of its members before the body is committed to the earth. This rite is accompanied by the sprinkling with holy water and the censing. The sprinkling with holy water, which recalls the person’s entrance into eternal life through Baptism, and the incensation, which honours the body of the deceased as a temple of the Holy Spirit, may also be considered as signs of farewell.
SAINT JOSEPH CATHOLIC CHURCH EVENTS CAUGHT ON TAPE SINCE JANUARY OF 2012
To contact us Click HERE
The Solemnity of Saint Joseph, Spouse of the Blessed Virgin Mary featuring the Combined Choirs of St. Joseph Church singing Schubert's Mass in G:
Diocese of Savannah Clergy Conference with Bishop Gregory Hartmayer and clergy of the Diocese celebrating the Votive Mass of Jesus Christ Eternal High Priest with St. Joseph Church combined choirs:
The Solemnity of the Nativity of Saint John the Baptist at the regularly scheduled 12:10 PM Sunday Mass featuring the St. Joseph Church Men's Schola, Beau Palmer and Charles Nolan primary cantors, Nelda Chapman, organist and choir director:
The Week of Prayer for Christian Unity "Old City Flower Festival" which saw 3000 ecumenical visitors for this festival at St. Joseph Church:
Diocese of Savannah Clergy Conference with Bishop Gregory Hartmayer and clergy of the Diocese celebrating the Votive Mass of Jesus Christ Eternal High Priest with St. Joseph Church combined choirs:
The Solemnity of the Nativity of Saint John the Baptist at the regularly scheduled 12:10 PM Sunday Mass featuring the St. Joseph Church Men's Schola, Beau Palmer and Charles Nolan primary cantors, Nelda Chapman, organist and choir director:
The Week of Prayer for Christian Unity "Old City Flower Festival" which saw 3000 ecumenical visitors for this festival at St. Joseph Church:
ULTRA CONSERVATIVES DO THEMSELVES NO FAVOR IN CRITICIZING THE NEW HEAD OF THE CONGREGATION OF THE DOCTRINE OF THE FAITH
To contact us Click HERE
My Comment first: Archbishop Muller is a first class theologian and speaks and writes as one making nuances that usually only theologians understand but sometimes confuses others. But he is no flaming liberal and he is certainly ultra-orthodox. For example several years ago Pope John Paul II stirred a bit of controversy when he said the following:
POPE JOHN PAUL II REJECTS REALITY OF A LITERAL HELL
During his weekly address to the general audience of 8,500 people at the Vatican on July 28, 1999, Pope John Paul II rejected the reality of a physical, literal hell as a place of eternal fire and torment. Rather, the pope said hell is separation, even in this life, from the joyful communion with God. According to an official Vatican transcript of the pope's speech, Pope John Paul II noted that the Scriptural references to hell and the images portrayed by Scripture are only symbolic and figurative of "the complete frustration and emptiness of life without God. " He added, "Rather than a physical place, hell is the state of those who freely and definitively separate themselves from God, the source of all life and joy." He said hell is "a condition resulting from attitudes and actions which people adopt in this life." Concerning the concept of eternal damnation, the pope said, "Damnation consists precisely in definitive separation from God, freely chosen by the human person, and confirmed with death that seals his choice for ever." The pope also added, "The thought of hell and even less the improper use of biblical images must not create anxiety or despair." Rather, he stated, it is a reminder of the freedom found in Christ.
The Religion News Service reported that a Vatican-approved editorial published several weeks ago in the Jesuit journal Civilta Cattolica agrees with the pope's latest pronouncement. The editorial explicitly pronounced, "Hell exists, not as a place but as a state, a way of being of the person who suffers the pain of the deprivation of God" (Los Angeles Times, 7-31-99). The pope said eternal damnation is "not God's work but is actually our own doing." Only a week earlier the pope stated that heaven is neither "an abstraction nor a place in the clouds, but a living, personal relationship of union with the Holy Trinity. "
I would be very cautious in denouncing this good theologians, the pope and Archbishop Muller!
Mgr. Bux on Müller: these complainers are just being "Capernaists"!
SSPX German District on Müller
1. Mgr. Nicola Bux says it is incorrect to extrapolate from a few excerpts of Abp. Müller's works.
Traditionalists on the attack on Müller
Don Nicola Bux analyzes the complaints about the new prefect: "if one extrapolates from the context, it is easy to condemn anyone."
ANDREA TORNIELLI [Vatican Insider, in Italian]
CITTÀ DEL VATICANO
The naming of the Bishop of Regensburg Gerhard Müller as new prefect of the Congregation for the Doctrine of the Faith was preceded and was followed by the spread – first through anonymous emails and then in articles on the web, including the Italian site of the Society of St. Pius X – of small extrapolations from his writings that show questionable positions in matters of faith. Are things truly thus? Vatican Insider interviewed on this matter theologian Nicola Bux, Consultant of the Congregation for the Doctrine of the Faith.
In his book on Dogmatics, Müller writes that the doctrine of the Virginity of Mary "not so much concerned with specific physiological proprieties in the natural process of birth"
The Catechism of the Catholic Church states that the physical aspect of virginity is due entirely to the fact that Jesus was conceived without human seed, but by the action of the Holy Spirit. It is a divine work that exceeds all understanding and human possibility. The Church professes the real and perpetual Virginity of Mary but does not enter into physical details; neither does it seem that the Councils and the Fathers stated otherwise.
In this line, it seems to me, along which what Müller wrote should be understood, [Müller] does not support a "doctrine" that denies the dogma of the Perpetual Virginity of Mary, but warns against a certain, as it were, "Capernaism", i.e. a way of reasoning "according to the flesh" and not "according to the spirit", that already appeared at Capernaum among the Jews at the end of Jesus ' discourse on the bread of life. [Jn vi]
In 2002, Müller, in his book "Die Messe - Quelle des christlichen Lebens" [The Mass - Source of the Christian Life], speaking of the Eucharistic Sacrament, writes that, "the body and blood of Christ do not mean the material components of the human person of Jesus during his lifetime or in his transfigured corporality. Here, body and blood mean the presence of Christ in the signs of the medium of bread and wine."
It was precisely in Capernaum that the terms used by Jesus, flesh and blood, were misunderstood as anthropomorphic and the Lord had to reiterate their spiritual sense, which does not mean that its presence is less real, true, and substantial. See the Catechism of the Catholic Church regarding this. Saint Ambrose says that it is not the the element formed by nature, but the substance produced by the formula of consecration: its very nature is transformed, so body and blood are the being of Jesus. The Tridentine Council says that in the Eucharist Our Lord, true God and true man, is "substantially" present. He is sacramentally present with his substance, a mysterious mode of being,admissible on faith and possible from God.
St. Thomas [Aquinas] had said that the mode of "substance" and not the "quantity", characterizes the presence of Christ in the sacrament of the Eucharist. The bread and wine as a species or appearances mediate our access to the "substance", something that happens especially in communion. All the same, the Tridentine Council sees no contradiction between the natural way of the presence of Christ in heaven and his sacramental being in many other places. All this was reaffirmed by Pope Paul VI in his Encyclical Mysterium Fidei, unfortunately forgotten. The senses are not enough, but faith is required from us. It is a mystery of the faith.
On Protestantism and the salvific unicity of Jesus, Müller said, in October 2011: "Baptism is the fundamental sign that sacramentally unites us in Christ, and which presents us as the one Church in front of the world. Thus, we as Catholic and Evangelical Christians are already united even in what we call the visible Church."
St. Augustine defended against the Donatists the truth that baptism is an indestructible bond, which does not abolish fraternity among Christians, even when they are schismatics or heretics.
Unfortunately today debate is feared in the Church, but moves on theses and ostracism of those who think differently. I refer to theology, of course, in which different opinions may be acceptable.
However, doctrinal development benefits from debate: who has more arguments, convinces. In the charges against Bishop Müller, there is extrapolation from the context: it is easy to condemn anyone like this. A true Catholic must trust the authority of the Pope, always. In particular, I believe that Benedict XVI know that he does. And I would like to renew to the Society of St. Pius X the invitation to trust the Pope. "
It has been said that the new prefect of the Congregation for the Doctrine of the Faith would not have been up to now very favorable to the Motu proprio Summorum Pontificum.
I am certain that he understands the reasons that have led the Pope to promulgate it and that he will act in accordance with the letter and the spirit of the Motu proprio. As for the extrapolations of which we spoke, those things written by Abp. Müller belong to his time as a theologian, and a theologian produces no doctrine, at least immediately. As a Bishop, he must instead defend and disseminate the doctrine that is not his, but of the Church, and I think that he has done this. As Prefect, he will continue to do so, under the guidance of Pope.
2. Father Matthias Gaudron, FSSPX (famous for his Catechism of the Crisis in the Church, published in English by Angelus Press), writes a general note in the name of the German District of the Society of Saint Pius X (FSSPX / SSPX). He is also open to clarifications and hopes for a more positive attitude from the Prefect concerning the SSPX. On a sidenote, the text remarkably includes two notes from the 1992 Catechism of the Catholic Church and a passage from Lumen Gentium loved by many converts.
The Church has always considered it to be one of her most important tasks to faithfully keep the Deposit of the Faith, confided to her by Christ and the Apostles, and to defend it against errors in order to pass it on intactly to the coming generations. And thus, rightly so, the office of Prefect of the Congregation for the Doctrine of the Faith is one of the highest offices in the Church.
The SSPX in Germany has therefore with astonishment taken notice of the fact that the Bishop of Regensburg, Gerhard Ludwig Müller, has been appointed to this office. The SSPX asks what suitability for this office can be found in a man that has gone against the Catholic doctrine on a number of occasions, both in his writings as well as in his public speeches.
The following things should be mentioned:
* Bishop Müller denies in his book "Die Messe - Quelle christlichen Lebens" [The Mass - Source of Christian life] the real transformation of bread and wine into the Body and Blood of Christ. Bread and wine remain, according to him, what they are; however, they become tools for integrating the faithful into the living community with the Father and the Son. This resembles the Calvinistic teaching, according to which bread and wine do not transform, but become tools of grace. [1]
* Contrary to Catholic doctrine, according to which the transformation of the gifts occurs with the pronounciation of the words of institution, "This is my body... This is the chalice of my blood" [2], Bishop Müller asserts that the question of the moment of transformation "doesn't make sense". [3]
* Bishop Müller denies in his "Dogmatik" [currently a standard work in Germany about Dogmatics] the dogma of the Virginity of Mary while giving birth [4], and, therefore, the teaching that Mary gave birth to her son without violating her physical integrity. [5]
* In a eulogy for the Protestant bishop Dr. Johannes Friedrich, Bishop Müller said on 11 October 2011: "Also the Christians that are not in full community with the Catholic Church regarding teaching, means of salvation and the apostolic episcopacy, are justified by faith and baptism and they are fully (!) incorporated/ integrated into Church of God, being the Body of Christ." This contradicts the integral Catholic tradition and especially the teaching of Pius XII in Mystici corporis.
* Against the Catholic doctrine of the necessity of a conversion to the Catholic Church, as is still proclaimed in the teaching of Vatican II [6], Bishop Müller characterizes in the same speech the so-called "ecumenism of return" as being "erroneous".
The Fraternity urgently appeals to Bishop Müller to comment on these controversial statements, or to correct them. The motivation for this attitude of the Fraternity is not one of personal aversion, but only the wish for unadulterated proclamation of the doctrine.
Since Bishop Müller has, in the past, not made a secret of his negative attitude towards the Society, the Society does not at first see in this a positive sign for the readiness to discuss its canonical recognition. Nevertheless, it hopes that the new Prefect - regarding discussions in the universal church - may achieve a more positive attitude towards the SSPX.
Fr. Matthias Gaudron, dogmatic theologian of the Society of Saint Pius X
[NOTES]
[1] "In reality, the body and blood of Christ do not mean the material components of the human person of Jesus during his lifetime or in his transfigured corporality. Here, body and blood mean the presence of Christ in the signs of the medium of bread and wine." ... We have "now a community with Jesus Christ, mediated by eating and drinking the bread and the wine. Even in the merely personal human sphere, something like a letter may represent the friendship between people and, that is to say, show and embody the sympathy of the sender for the receiver." Bread and wine thus only become "symbols of his salvific presence".(Die Messe – Quelle christlichen Lebens, Augsburg: St. Ulrich Verlag: 2002, p. 139).
[2] Catechism of the Catholic Church, n. 1375, n.1377
[3] Die Messe – Quelle christlichen Lebens, p. 142.
[4] Catechism of the Catholic Church, n. 499, n. 510
[5] "It is not so much about specific physiological proprieties in the natural process of birth (such as the birth canal not having been opened, the hymen not being broken, or the absence of birth pangs), but with the healing and saving influence of the grace of the Savior on human nature, that had been wounded by Original Sin. ... it is not so much about physiologically and empirically verifiable somatic Details." (Katholische Dogmatik für Studium und Praxis, Freiburg 52003, p. 498) In fact, traditional doctrine is concerned precisely with such physiological details.
[6] "Whosoever, therefore, knowing that the Catholic Church was made necessary by Christ, would refuse to enter or to remain in it, could not be saved." (Lumen gentium, 14)
My Comment first: Archbishop Muller is a first class theologian and speaks and writes as one making nuances that usually only theologians understand but sometimes confuses others. But he is no flaming liberal and he is certainly ultra-orthodox. For example several years ago Pope John Paul II stirred a bit of controversy when he said the following:
POPE JOHN PAUL II REJECTS REALITY OF A LITERAL HELL
During his weekly address to the general audience of 8,500 people at the Vatican on July 28, 1999, Pope John Paul II rejected the reality of a physical, literal hell as a place of eternal fire and torment. Rather, the pope said hell is separation, even in this life, from the joyful communion with God. According to an official Vatican transcript of the pope's speech, Pope John Paul II noted that the Scriptural references to hell and the images portrayed by Scripture are only symbolic and figurative of "the complete frustration and emptiness of life without God. " He added, "Rather than a physical place, hell is the state of those who freely and definitively separate themselves from God, the source of all life and joy." He said hell is "a condition resulting from attitudes and actions which people adopt in this life." Concerning the concept of eternal damnation, the pope said, "Damnation consists precisely in definitive separation from God, freely chosen by the human person, and confirmed with death that seals his choice for ever." The pope also added, "The thought of hell and even less the improper use of biblical images must not create anxiety or despair." Rather, he stated, it is a reminder of the freedom found in Christ.
The Religion News Service reported that a Vatican-approved editorial published several weeks ago in the Jesuit journal Civilta Cattolica agrees with the pope's latest pronouncement. The editorial explicitly pronounced, "Hell exists, not as a place but as a state, a way of being of the person who suffers the pain of the deprivation of God" (Los Angeles Times, 7-31-99). The pope said eternal damnation is "not God's work but is actually our own doing." Only a week earlier the pope stated that heaven is neither "an abstraction nor a place in the clouds, but a living, personal relationship of union with the Holy Trinity. "
I would be very cautious in denouncing this good theologians, the pope and Archbishop Muller!
Mgr. Bux on Müller: these complainers are just being "Capernaists"!
SSPX German District on Müller
1. Mgr. Nicola Bux says it is incorrect to extrapolate from a few excerpts of Abp. Müller's works.
Traditionalists on the attack on Müller
Don Nicola Bux analyzes the complaints about the new prefect: "if one extrapolates from the context, it is easy to condemn anyone."
ANDREA TORNIELLI [Vatican Insider, in Italian]
CITTÀ DEL VATICANO
The naming of the Bishop of Regensburg Gerhard Müller as new prefect of the Congregation for the Doctrine of the Faith was preceded and was followed by the spread – first through anonymous emails and then in articles on the web, including the Italian site of the Society of St. Pius X – of small extrapolations from his writings that show questionable positions in matters of faith. Are things truly thus? Vatican Insider interviewed on this matter theologian Nicola Bux, Consultant of the Congregation for the Doctrine of the Faith.
In his book on Dogmatics, Müller writes that the doctrine of the Virginity of Mary "not so much concerned with specific physiological proprieties in the natural process of birth"
The Catechism of the Catholic Church states that the physical aspect of virginity is due entirely to the fact that Jesus was conceived without human seed, but by the action of the Holy Spirit. It is a divine work that exceeds all understanding and human possibility. The Church professes the real and perpetual Virginity of Mary but does not enter into physical details; neither does it seem that the Councils and the Fathers stated otherwise.
In this line, it seems to me, along which what Müller wrote should be understood, [Müller] does not support a "doctrine" that denies the dogma of the Perpetual Virginity of Mary, but warns against a certain, as it were, "Capernaism", i.e. a way of reasoning "according to the flesh" and not "according to the spirit", that already appeared at Capernaum among the Jews at the end of Jesus ' discourse on the bread of life. [Jn vi]
In 2002, Müller, in his book "Die Messe - Quelle des christlichen Lebens" [The Mass - Source of the Christian Life], speaking of the Eucharistic Sacrament, writes that, "the body and blood of Christ do not mean the material components of the human person of Jesus during his lifetime or in his transfigured corporality. Here, body and blood mean the presence of Christ in the signs of the medium of bread and wine."
It was precisely in Capernaum that the terms used by Jesus, flesh and blood, were misunderstood as anthropomorphic and the Lord had to reiterate their spiritual sense, which does not mean that its presence is less real, true, and substantial. See the Catechism of the Catholic Church regarding this. Saint Ambrose says that it is not the the element formed by nature, but the substance produced by the formula of consecration: its very nature is transformed, so body and blood are the being of Jesus. The Tridentine Council says that in the Eucharist Our Lord, true God and true man, is "substantially" present. He is sacramentally present with his substance, a mysterious mode of being,admissible on faith and possible from God.
St. Thomas [Aquinas] had said that the mode of "substance" and not the "quantity", characterizes the presence of Christ in the sacrament of the Eucharist. The bread and wine as a species or appearances mediate our access to the "substance", something that happens especially in communion. All the same, the Tridentine Council sees no contradiction between the natural way of the presence of Christ in heaven and his sacramental being in many other places. All this was reaffirmed by Pope Paul VI in his Encyclical Mysterium Fidei, unfortunately forgotten. The senses are not enough, but faith is required from us. It is a mystery of the faith.
On Protestantism and the salvific unicity of Jesus, Müller said, in October 2011: "Baptism is the fundamental sign that sacramentally unites us in Christ, and which presents us as the one Church in front of the world. Thus, we as Catholic and Evangelical Christians are already united even in what we call the visible Church."
St. Augustine defended against the Donatists the truth that baptism is an indestructible bond, which does not abolish fraternity among Christians, even when they are schismatics or heretics.
Unfortunately today debate is feared in the Church, but moves on theses and ostracism of those who think differently. I refer to theology, of course, in which different opinions may be acceptable.
However, doctrinal development benefits from debate: who has more arguments, convinces. In the charges against Bishop Müller, there is extrapolation from the context: it is easy to condemn anyone like this. A true Catholic must trust the authority of the Pope, always. In particular, I believe that Benedict XVI know that he does. And I would like to renew to the Society of St. Pius X the invitation to trust the Pope. "
It has been said that the new prefect of the Congregation for the Doctrine of the Faith would not have been up to now very favorable to the Motu proprio Summorum Pontificum.
I am certain that he understands the reasons that have led the Pope to promulgate it and that he will act in accordance with the letter and the spirit of the Motu proprio. As for the extrapolations of which we spoke, those things written by Abp. Müller belong to his time as a theologian, and a theologian produces no doctrine, at least immediately. As a Bishop, he must instead defend and disseminate the doctrine that is not his, but of the Church, and I think that he has done this. As Prefect, he will continue to do so, under the guidance of Pope.
2. Father Matthias Gaudron, FSSPX (famous for his Catechism of the Crisis in the Church, published in English by Angelus Press), writes a general note in the name of the German District of the Society of Saint Pius X (FSSPX / SSPX). He is also open to clarifications and hopes for a more positive attitude from the Prefect concerning the SSPX. On a sidenote, the text remarkably includes two notes from the 1992 Catechism of the Catholic Church and a passage from Lumen Gentium loved by many converts.
The Church has always considered it to be one of her most important tasks to faithfully keep the Deposit of the Faith, confided to her by Christ and the Apostles, and to defend it against errors in order to pass it on intactly to the coming generations. And thus, rightly so, the office of Prefect of the Congregation for the Doctrine of the Faith is one of the highest offices in the Church.
The SSPX in Germany has therefore with astonishment taken notice of the fact that the Bishop of Regensburg, Gerhard Ludwig Müller, has been appointed to this office. The SSPX asks what suitability for this office can be found in a man that has gone against the Catholic doctrine on a number of occasions, both in his writings as well as in his public speeches.
The following things should be mentioned:
* Bishop Müller denies in his book "Die Messe - Quelle christlichen Lebens" [The Mass - Source of Christian life] the real transformation of bread and wine into the Body and Blood of Christ. Bread and wine remain, according to him, what they are; however, they become tools for integrating the faithful into the living community with the Father and the Son. This resembles the Calvinistic teaching, according to which bread and wine do not transform, but become tools of grace. [1]
* Contrary to Catholic doctrine, according to which the transformation of the gifts occurs with the pronounciation of the words of institution, "This is my body... This is the chalice of my blood" [2], Bishop Müller asserts that the question of the moment of transformation "doesn't make sense". [3]
* Bishop Müller denies in his "Dogmatik" [currently a standard work in Germany about Dogmatics] the dogma of the Virginity of Mary while giving birth [4], and, therefore, the teaching that Mary gave birth to her son without violating her physical integrity. [5]
* In a eulogy for the Protestant bishop Dr. Johannes Friedrich, Bishop Müller said on 11 October 2011: "Also the Christians that are not in full community with the Catholic Church regarding teaching, means of salvation and the apostolic episcopacy, are justified by faith and baptism and they are fully (!) incorporated/ integrated into Church of God, being the Body of Christ." This contradicts the integral Catholic tradition and especially the teaching of Pius XII in Mystici corporis.
* Against the Catholic doctrine of the necessity of a conversion to the Catholic Church, as is still proclaimed in the teaching of Vatican II [6], Bishop Müller characterizes in the same speech the so-called "ecumenism of return" as being "erroneous".
The Fraternity urgently appeals to Bishop Müller to comment on these controversial statements, or to correct them. The motivation for this attitude of the Fraternity is not one of personal aversion, but only the wish for unadulterated proclamation of the doctrine.
Since Bishop Müller has, in the past, not made a secret of his negative attitude towards the Society, the Society does not at first see in this a positive sign for the readiness to discuss its canonical recognition. Nevertheless, it hopes that the new Prefect - regarding discussions in the universal church - may achieve a more positive attitude towards the SSPX.
Fr. Matthias Gaudron, dogmatic theologian of the Society of Saint Pius X
[NOTES]
[1] "In reality, the body and blood of Christ do not mean the material components of the human person of Jesus during his lifetime or in his transfigured corporality. Here, body and blood mean the presence of Christ in the signs of the medium of bread and wine." ... We have "now a community with Jesus Christ, mediated by eating and drinking the bread and the wine. Even in the merely personal human sphere, something like a letter may represent the friendship between people and, that is to say, show and embody the sympathy of the sender for the receiver." Bread and wine thus only become "symbols of his salvific presence".(Die Messe – Quelle christlichen Lebens, Augsburg: St. Ulrich Verlag: 2002, p. 139).
[2] Catechism of the Catholic Church, n. 1375, n.1377
[3] Die Messe – Quelle christlichen Lebens, p. 142.
[4] Catechism of the Catholic Church, n. 499, n. 510
[5] "It is not so much about specific physiological proprieties in the natural process of birth (such as the birth canal not having been opened, the hymen not being broken, or the absence of birth pangs), but with the healing and saving influence of the grace of the Savior on human nature, that had been wounded by Original Sin. ... it is not so much about physiologically and empirically verifiable somatic Details." (Katholische Dogmatik für Studium und Praxis, Freiburg 52003, p. 498) In fact, traditional doctrine is concerned precisely with such physiological details.
[6] "Whosoever, therefore, knowing that the Catholic Church was made necessary by Christ, would refuse to enter or to remain in it, could not be saved." (Lumen gentium, 14)
LONG LIVE THE POPE!
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UPDATED:This is a great hymn, listening especially to the stirring last stanza!
"Do you suppose that I came to grant peace on earth? I tell you, no, but rather division." Luke 12:51This pope understands Jesus' words in a way that progressives in the Church never will as well as secularists. And that's the way it is!This is hot off the press from Sandro Magister's blog, CHIESA!The Mutineers of the Barque of PeterWith the leaking of confidential documents, the pact of loyalty that binds together the members of the Vatican curia has been broken. The consultations for a change of government have begun. A letter from the pope to Cardinal Bertoneby Sandro MagisterROME, July 6, 2012 – The critical point of this pontificate is not the opposition, sometimes bitter, that rains down uninterruptedly on it in various areas. But it is the rupture that has taken place with that pact of loyalty within the Church which is manifested in the leaking of confidential documents, from its highest offices.
Pope Joseph Ratzinger does not allow himself to be intimidated by opposition. It is not something that he endures, but rather in crucial cases he intentionally provokes it. And he does not retreat by even one step when the reaction becomes exaggerated and fierce, beyond what is to be expected.
The memorable lecture in Regensburg was the first demonstration of this. Benedict XVI laid bare the burden of violence present in Islam with a clarity that astonished the world and scandalized in the Church the lovers of the embrace among the religions. He invoked for Muslims the revolution of the Enlightenment that Christianity has already experienced. Years later, the springtime of freedom that sprouted and immediately withered in the city squares of the Arab world confirmed that he had seen correctly, that the future of Islam really is played out here.
The sexual abuse committed by priests against children and teenagers is another terrain on which Benedict XVI has gone against the current, even before being elected pope. He introduced exceptional procedures into the regulations of the Church. At his behest, for about ten years three out of four cases have been addressed and resolved not by means of canon law, but by the more direct means of extrajudicial decree issued by a higher-level authority. Marcial Maciel, the diabolical founder of the Legionaries of Christ, was sanctioned in this way, when he was still universally revered and acclaimed, never caught at a disadvantage, with all of the numbers to emerge unscathed from a regular process, not only canonical but also civil. An entire national Church, that of Ireland, was put into a state of penance by the pope. Various inept bishops have been removed. The fact is that in the world today, there is no government or institution or religion more advanced than the Church of Pope Benedict in fighting this scandal and protecting minors from abuse.
And then the lifting of excommunication from the Lefebvrist bishops, with the efforts to bring them back into the fold; the liberalization of the Mass in the ancient rite; the admission of pro-Catholic Anglican communities into the Church, with their bishops, priests, and faithful; on this terrain as well as Benedict XVI has knowingly created conflicts that are still very lively, drawing avalanches of criticism down on himself. Not only from the left, but also from the right, as when in his book-length interview "Light of the World" he opened a loophole for the licit use of condoms.
It is a mistake to confuse the meekness of this pope with submissiveness. Or with his estrangement from management decisions. Even the tempest that is rocking the Institute for Works of Religion, the Vatican "bank," has its origin precisely in him, from his order to ensure the greatest financial transparency.
There is no government in the world whose decisions are not debated and opposed, before and after they become law, in public or in private. For the Church as well, Pope Benedict wants it to be this way. The internal conflicts documented by the papers that have come out of the Vatican are part of the physiology of every institution called to make decisions.
It is not the content of the documents, therefore, but the leaking of them that is the real thorn in the side of this pontificate. It is a betrayal of that pact of loyalty which holds together those who are part of an institution, and with greater reason the Church, where the inviolability of the "internal forum," and even more so of the secrecy of the confessional, inspires a general confidentiality in procedures.
The mutineers maintain, anonymously, that they are doing this for the good of the Church itself. It is a recurring justification in history. They say that from the scandal they want to produce a regeneration of Christianity. But many of their "secular" supporters are interested in a collapse of the Church. Not that it be regenerated, but humiliated.
Conflicts within institutions can be managed. But betrayal much less so. This is the signal, instead, of an absence of management, which has allowed the growth within the Roman curia of the hidden rebellion of some of its "civil servants," and has not been able to do anything to neutralize it.
The Vatican secretariat of state, which from the time of Paul VI forward has also been the main engine of the central government of the Church, is inevitably also the main culprit of this disorientation.
Benedict XVI is so aware of this that, in order to bring order back to the Sacred Palaces, he has not called upon his prime minister, Cardinal Tarcisio Bertone, but for the consultation of a college of adepts among those farthest from him: to begin with, cardinals Ruini, Ouellet, Tomko, Pell, Tauran.
For a change of management in the Vatican curia, the moves are already underway.
"Do you suppose that I came to grant peace on earth? I tell you, no, but rather division." Luke 12:51This pope understands Jesus' words in a way that progressives in the Church never will as well as secularists. And that's the way it is!This is hot off the press from Sandro Magister's blog, CHIESA!The Mutineers of the Barque of PeterWith the leaking of confidential documents, the pact of loyalty that binds together the members of the Vatican curia has been broken. The consultations for a change of government have begun. A letter from the pope to Cardinal Bertoneby Sandro MagisterROME, July 6, 2012 – The critical point of this pontificate is not the opposition, sometimes bitter, that rains down uninterruptedly on it in various areas. But it is the rupture that has taken place with that pact of loyalty within the Church which is manifested in the leaking of confidential documents, from its highest offices.Pope Joseph Ratzinger does not allow himself to be intimidated by opposition. It is not something that he endures, but rather in crucial cases he intentionally provokes it. And he does not retreat by even one step when the reaction becomes exaggerated and fierce, beyond what is to be expected.
The memorable lecture in Regensburg was the first demonstration of this. Benedict XVI laid bare the burden of violence present in Islam with a clarity that astonished the world and scandalized in the Church the lovers of the embrace among the religions. He invoked for Muslims the revolution of the Enlightenment that Christianity has already experienced. Years later, the springtime of freedom that sprouted and immediately withered in the city squares of the Arab world confirmed that he had seen correctly, that the future of Islam really is played out here.
The sexual abuse committed by priests against children and teenagers is another terrain on which Benedict XVI has gone against the current, even before being elected pope. He introduced exceptional procedures into the regulations of the Church. At his behest, for about ten years three out of four cases have been addressed and resolved not by means of canon law, but by the more direct means of extrajudicial decree issued by a higher-level authority. Marcial Maciel, the diabolical founder of the Legionaries of Christ, was sanctioned in this way, when he was still universally revered and acclaimed, never caught at a disadvantage, with all of the numbers to emerge unscathed from a regular process, not only canonical but also civil. An entire national Church, that of Ireland, was put into a state of penance by the pope. Various inept bishops have been removed. The fact is that in the world today, there is no government or institution or religion more advanced than the Church of Pope Benedict in fighting this scandal and protecting minors from abuse.
And then the lifting of excommunication from the Lefebvrist bishops, with the efforts to bring them back into the fold; the liberalization of the Mass in the ancient rite; the admission of pro-Catholic Anglican communities into the Church, with their bishops, priests, and faithful; on this terrain as well as Benedict XVI has knowingly created conflicts that are still very lively, drawing avalanches of criticism down on himself. Not only from the left, but also from the right, as when in his book-length interview "Light of the World" he opened a loophole for the licit use of condoms.
It is a mistake to confuse the meekness of this pope with submissiveness. Or with his estrangement from management decisions. Even the tempest that is rocking the Institute for Works of Religion, the Vatican "bank," has its origin precisely in him, from his order to ensure the greatest financial transparency.
There is no government in the world whose decisions are not debated and opposed, before and after they become law, in public or in private. For the Church as well, Pope Benedict wants it to be this way. The internal conflicts documented by the papers that have come out of the Vatican are part of the physiology of every institution called to make decisions.
It is not the content of the documents, therefore, but the leaking of them that is the real thorn in the side of this pontificate. It is a betrayal of that pact of loyalty which holds together those who are part of an institution, and with greater reason the Church, where the inviolability of the "internal forum," and even more so of the secrecy of the confessional, inspires a general confidentiality in procedures.
The mutineers maintain, anonymously, that they are doing this for the good of the Church itself. It is a recurring justification in history. They say that from the scandal they want to produce a regeneration of Christianity. But many of their "secular" supporters are interested in a collapse of the Church. Not that it be regenerated, but humiliated.
Conflicts within institutions can be managed. But betrayal much less so. This is the signal, instead, of an absence of management, which has allowed the growth within the Roman curia of the hidden rebellion of some of its "civil servants," and has not been able to do anything to neutralize it.
The Vatican secretariat of state, which from the time of Paul VI forward has also been the main engine of the central government of the Church, is inevitably also the main culprit of this disorientation.
Benedict XVI is so aware of this that, in order to bring order back to the Sacred Palaces, he has not called upon his prime minister, Cardinal Tarcisio Bertone, but for the consultation of a college of adepts among those farthest from him: to begin with, cardinals Ruini, Ouellet, Tomko, Pell, Tauran.
For a change of management in the Vatican curia, the moves are already underway.
CARDINAL BURKE AND HIS MARVELOUS APOLOGETIC FOR THE 1962 MISSAL AND HIS VISION FOR THE REFORM OF THE REFORM OF THE ORDINARY FORM OF THE MASS
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Cardinal Raymond Burke should be in the know in terms of what will happen in the future concerning the revision of our reformed Mass also known as the Missal of Pope Paul VI. He offers a stunning admission that some of the reforms after the Second Vatican Council, and by this he means official reforms, not silly abuses on the local level never envisioned by Vatican II, where mistakes and an abuse of what the Second Vatican Council actually intended. He says, the official reforms went beyond what should have happened and not coherently; that the Church needs to go back and not negate, but correct abuses that entered in and return some elements taken away a re-incorporate There needs to be an organic unity in theology and externals between the unreformed Mass and the Reformed Mass. That, my dear friends, is rather stunning no matter how you cut it.
Listen carefully to what Cardinal Burke has to say about the reform of the reform of the Mass which oddly enough mirrors what I've been saying all along and sounds quite a bit like St. Joseph's Sunday Mass for the Solemnity of the Nativity of Saint John the Baptist. I will post comments below the video as to what I think the reform of the reform of the Ordinary Form of the Mass will be, because as you know I am clairvoyant, but maybe not, but I really wonder about that!
This is what needs complete recovery in the Missal of Pope Paul VI:
1. The recovery of beauty and clarity that it is Christ who is acting in the Mass.
2. Prayers at the Foot of the Altar need to be recovered as a prelude to approaching the altar
3. the traditional Prayers at the Offertory need to be recovered
4. Strong sense of sinfulness and redemptive nature of the Holy Mass
5. Vernacular should be the primary language of most parish Masses but Latin should be required for the following only (this doesn't mean that the Ordinary Form couldn't be entirely in Latin)
a. Latin Chant for the Introit, Offertory and Communion Antiphons
b. Greek for the Kyrie
c. Gloria
d. Credo
e. Sanctus
f. Agnus Dei
Again, the following video is a good example of what might be and could be even now. The most controversial aspect of this video is the use of the EF's Rite of Sprinkling as a prelude to the Mass. But keep in mind, there are many preludes today in the Ordinary Form of the Mass. For example, Christmas pageants on Christmas Eve, Choral Concerts and even Lessons and Carols for Christmas and other times. At the closing Mass of the Fortnight of Freedom, after the processional which lasted almost 10 minutes, Cardinal Wuerl asked the congregation to be seated even prior to the Sign of the Cross and had a twenty minute pep rally and introduced all the major celebrities at the altar to thunderous applause and had two major speeches by other prelates. All of this makes my humble inclusion of the EF's Rite of Sprinkling look fully in accord with what is permissible and i would suggest the pep rally prelude is an abuse of the liturgy, in my humble opinion.
I believe the preludal Rite of Sprinkling acts as a kind of Prayer at the Foot of the Altar. Please note that a processional hymn is sung for it, but the official Introit in Latin is also sung as the Entrance Chant for the Mass. There is a good recessional hymn to and I am blown away that my parishioners stay for its conclusion, I don't think that happens everywhere--I'm always outside to greet people so I've never actually witnessed this except by this tape!
Apart from the EF's Rite of Sprinkling, there is nothing unusual about this Reform of the Reform of the Mass that isn't allowed by Pope Paul VI's missal, nothing whatsoever!
Listen carefully to what Cardinal Burke has to say about the reform of the reform of the Mass which oddly enough mirrors what I've been saying all along and sounds quite a bit like St. Joseph's Sunday Mass for the Solemnity of the Nativity of Saint John the Baptist. I will post comments below the video as to what I think the reform of the reform of the Ordinary Form of the Mass will be, because as you know I am clairvoyant, but maybe not, but I really wonder about that!
This is what needs complete recovery in the Missal of Pope Paul VI:
1. The recovery of beauty and clarity that it is Christ who is acting in the Mass.
2. Prayers at the Foot of the Altar need to be recovered as a prelude to approaching the altar
3. the traditional Prayers at the Offertory need to be recovered
4. Strong sense of sinfulness and redemptive nature of the Holy Mass
5. Vernacular should be the primary language of most parish Masses but Latin should be required for the following only (this doesn't mean that the Ordinary Form couldn't be entirely in Latin)
a. Latin Chant for the Introit, Offertory and Communion Antiphons
b. Greek for the Kyrie
c. Gloria
d. Credo
e. Sanctus
f. Agnus Dei
Again, the following video is a good example of what might be and could be even now. The most controversial aspect of this video is the use of the EF's Rite of Sprinkling as a prelude to the Mass. But keep in mind, there are many preludes today in the Ordinary Form of the Mass. For example, Christmas pageants on Christmas Eve, Choral Concerts and even Lessons and Carols for Christmas and other times. At the closing Mass of the Fortnight of Freedom, after the processional which lasted almost 10 minutes, Cardinal Wuerl asked the congregation to be seated even prior to the Sign of the Cross and had a twenty minute pep rally and introduced all the major celebrities at the altar to thunderous applause and had two major speeches by other prelates. All of this makes my humble inclusion of the EF's Rite of Sprinkling look fully in accord with what is permissible and i would suggest the pep rally prelude is an abuse of the liturgy, in my humble opinion.
I believe the preludal Rite of Sprinkling acts as a kind of Prayer at the Foot of the Altar. Please note that a processional hymn is sung for it, but the official Introit in Latin is also sung as the Entrance Chant for the Mass. There is a good recessional hymn to and I am blown away that my parishioners stay for its conclusion, I don't think that happens everywhere--I'm always outside to greet people so I've never actually witnessed this except by this tape!
Apart from the EF's Rite of Sprinkling, there is nothing unusual about this Reform of the Reform of the Mass that isn't allowed by Pope Paul VI's missal, nothing whatsoever!
7 Temmuz 2012 Cumartesi
Latin Roots of the Yoga-Sutra: Chapter 1: Aphorism 2
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Aphorism 2: Yoga is to still the patterning of consciousness.
The name of this chapter (itself derived from the Latin root caput, capitis: "head") comes from the Latin root integer: "whole, entire, untouched." Thus, this first chapter, the first of but four in the Yoga-Sutra, from an etymological point of view, will focus upon "the act of becoming whole, entire, or untouched."
The second aphorism includes two key English derivatives, both from Latin root words:
pattern: The word "pattern" comes from the Latin root pater, patris: father. Just as a "father" or pater contribues to children via his genetic pattern, so too are patterns progenitors of forms. Patterning in the conscious mind becomes the "father" of action or thought; early patterns that are formed in the mind lead to children of restricted thought. Many SAT-level English vocabulary words arise from the Latin root word pater, patris, including but not limited to: patriarch, paternity, expatriate, patron, patronize, patronizing, patronage, perpetrate, and patricide.
consciousness: The word "consciousness" arises via the Latin prefix "con" which comes from the Latin preposition "cum," which in this case acts as an intensive, meaning "thoroughly," and the Latin verb scio, scire, "to know." It is one's "consciousness" that allows one to "thoroughly know" the world around one, making one aware that one is not only alive, but that much, apparently, surrounds one in this world; a whirling vortex of samsara which leads to the kleshas, or afflictions. Other SAT-level derivatives that derive from the Latin verb scio, scire include: conscientious, omniscient, prescient, conscionable, unconscionable, nicety, and plebiscite.
Aphorism 2: Yoga is to still the patterning of consciousness.
Let's take a look at the aphorism in light of the etymology of "pattern" and "consciousness." Patterns formed in the consciousness early on in life lead to restricted ways of thought limited by those patterns, which give a skewed, awry, and false view of our awareness and knowing because our consciousness has been, as it were, biased. This yogic view of the apprehension (or not) of reality is remarkably similar to Kant's philosophical bent towards Metaphysical Agnosticism, in which Kant asseverates that our minds contain a priori filters with which we are saddled, or "patterned," at birth, and which color our view of reality for our entire lives; hence we must, by the limitations of our own ability to apprehend reality, remain metaphysical agnostics. Kant's filters are similar to viewing "reality" through rose-colored glasses at all times, or similar to an operating system of a computer that can only read programs based upon its own code. Although Nietzsche thought that Dionysiac carousing (which he termed Rausch) could ephemerally touch that transcendent reality, the beholder could not recall the experience once having returned to consciousness (probably because of the huge post-wine headache, if nothing else). The yogic view, however, is different; although our minds or consciousness are limited by their "patterning" which is formulated early on in life during our impressionistic childhoods, there is a way to break through the false view of reality to see reality as it is (Kant's ding-an-sich) via the multi-step approach of yoga. Thus, despite the undeniable greatness of Kant's 1781 Critique of Pure Reason and its ultimate limited conclusion, yogis provide an answer to not only experience reality, but also to relieve human suffering which is created by this invidious and insidious "patterning" of the "consciousness."
Next week I will focus on Aphorism III of Chapter 1: Then pure awareness can abide in its very nature.
Fascinated with English vocabulary words? Want to pick them apart into their constituent Greek and Latin roots? Want to know even more SAT and GRE words that come from the Latin root words pater, patris: father or scio, scire: "to know"? Studying hard for the SAT or GRE verbal section, and just can't get a handle on all of those vocabulary words, which are truly legion? Check out www.wordempire.com, where you will find the most comprehensive Greek and Latin roots dictionary available today, and also the most beautiful...it's in full color, and artistically designed. There's even a Greek and Latin roots poster available, which nicely illustrates the full power of what Greek and Latin root words can do for you.
Welcome back fans of Latin roots as they relate to English vocabulary words! Recently I have been focusing this SAT English vocabulary blog on analyzing the Latin root words of titles of great English and world literature, and then discussing why those great works are indeed great. I have recently perused Patanjali's great work concerning yoga, the Yoga-Sutra, translated by Chip Hartranft. I have found the aphoristic style of the Yoga-Sutra not only engaging, but also deeply profound; in it, Patanjali discusses the considerable spiritual, mental, and physical rewards that one can derive from the practice of yoga, which is much, much more than the usually held western conception of yoga as just the asanas, or postures. During the next two years or so, I will devote myself to writing about each of Patanjanli's aphorisms, sequentially, contained in this remarkable 2nd-century BCE text, with a focus on analyzing the text in terms of its classical Greek and Latin roots of the fine English translation, and then providing an individual's exegesis of the text itself, based upon my own wonderful experience with yoga thus far. It has been said that memorizing the Sanskrit text of the Yoga-Sutra in and of itself can re-pattern the mind; I am most curious to see if this phenomenon is also metalinguistic, that is, can English and its roots bring effect the same transformation? Last week I focused on the Latin roots of Chapter 1: Integration and Aphorism 1: Now, the teachings of yoga. This week I move on to:
Chapter 1: IntegrationAphorism 2: Yoga is to still the patterning of consciousness.
The name of this chapter (itself derived from the Latin root caput, capitis: "head") comes from the Latin root integer: "whole, entire, untouched." Thus, this first chapter, the first of but four in the Yoga-Sutra, from an etymological point of view, will focus upon "the act of becoming whole, entire, or untouched."
The second aphorism includes two key English derivatives, both from Latin root words:
pattern: The word "pattern" comes from the Latin root pater, patris: father. Just as a "father" or pater contribues to children via his genetic pattern, so too are patterns progenitors of forms. Patterning in the conscious mind becomes the "father" of action or thought; early patterns that are formed in the mind lead to children of restricted thought. Many SAT-level English vocabulary words arise from the Latin root word pater, patris, including but not limited to: patriarch, paternity, expatriate, patron, patronize, patronizing, patronage, perpetrate, and patricide.
consciousness: The word "consciousness" arises via the Latin prefix "con" which comes from the Latin preposition "cum," which in this case acts as an intensive, meaning "thoroughly," and the Latin verb scio, scire, "to know." It is one's "consciousness" that allows one to "thoroughly know" the world around one, making one aware that one is not only alive, but that much, apparently, surrounds one in this world; a whirling vortex of samsara which leads to the kleshas, or afflictions. Other SAT-level derivatives that derive from the Latin verb scio, scire include: conscientious, omniscient, prescient, conscionable, unconscionable, nicety, and plebiscite.
Aphorism 2: Yoga is to still the patterning of consciousness.
Let's take a look at the aphorism in light of the etymology of "pattern" and "consciousness." Patterns formed in the consciousness early on in life lead to restricted ways of thought limited by those patterns, which give a skewed, awry, and false view of our awareness and knowing because our consciousness has been, as it were, biased. This yogic view of the apprehension (or not) of reality is remarkably similar to Kant's philosophical bent towards Metaphysical Agnosticism, in which Kant asseverates that our minds contain a priori filters with which we are saddled, or "patterned," at birth, and which color our view of reality for our entire lives; hence we must, by the limitations of our own ability to apprehend reality, remain metaphysical agnostics. Kant's filters are similar to viewing "reality" through rose-colored glasses at all times, or similar to an operating system of a computer that can only read programs based upon its own code. Although Nietzsche thought that Dionysiac carousing (which he termed Rausch) could ephemerally touch that transcendent reality, the beholder could not recall the experience once having returned to consciousness (probably because of the huge post-wine headache, if nothing else). The yogic view, however, is different; although our minds or consciousness are limited by their "patterning" which is formulated early on in life during our impressionistic childhoods, there is a way to break through the false view of reality to see reality as it is (Kant's ding-an-sich) via the multi-step approach of yoga. Thus, despite the undeniable greatness of Kant's 1781 Critique of Pure Reason and its ultimate limited conclusion, yogis provide an answer to not only experience reality, but also to relieve human suffering which is created by this invidious and insidious "patterning" of the "consciousness."
Next week I will focus on Aphorism III of Chapter 1: Then pure awareness can abide in its very nature.
Fascinated with English vocabulary words? Want to pick them apart into their constituent Greek and Latin roots? Want to know even more SAT and GRE words that come from the Latin root words pater, patris: father or scio, scire: "to know"? Studying hard for the SAT or GRE verbal section, and just can't get a handle on all of those vocabulary words, which are truly legion? Check out www.wordempire.com, where you will find the most comprehensive Greek and Latin roots dictionary available today, and also the most beautiful...it's in full color, and artistically designed. There's even a Greek and Latin roots poster available, which nicely illustrates the full power of what Greek and Latin root words can do for you.
Latin Roots of the Yoga-Sutra--Chapter 1--Aphorism 3
To contact us Click HERE
Welcome back fans of Latin roots as they relate to English vocabulary words! Recently I have been focusing this SAT English vocabulary blog on analyzing the Latin root words of titles of great English and world literature, and then discussing why those great works are nonpareil. I have recently perused Patanjali's great work concerning yoga, the Yoga-Sutra, translated by Chip Hartranft. I have found the aphoristic style of the Yoga-Sutra to be not only engaging, but also deeply profound; in it, Patanjali discusses the considerable spiritual, mental, and physical rewards that one can derive from the practice of yoga, which is much, much more than the usually held western conception of yoga as just the asanas, or physical postures/poses. During the next two years or so, I will devote myself to writing about each of Patanjali's aphorisms, sequentially, contained in his remarkable 2nd-century BCE text, with a focus on analyzing the text in terms of its classical Greek and Latin roots of the fine English translation, and then providing an individual's exegesis of the text itself, based upon my own wonderful experience with yoga thus far. It has been said that memorizing the Sanskrit text of the Yoga-Sutra in and of itself can re-pattern the mind; I am most curious to see if this phenomenon is also metalinguistic, that is, can English and its root words effect the same transformation? Last week I focused on the Latin roots of the Yoga-Sutra: Chapter 1: Aphorism 2. This week I move on to:
Chapter 1: Integration
Aphorism 3: Then pure awareness can abide in its very nature.
The name of this chapter (itself derived from the Latin root caput, capitis: "head") comes from the Latin root integer: "whole, entire, untouched." Thus, this first chapter, the first of but four in the Yoga-Sutra, from an etymological point of view, will focus upon "the act of becoming whole, entire, or untouched."
The third aphorism includes three key English derivatives, all three from Latin root words:
pure: from the Latin root word purus: "clean, pure, spotless," source of the following English SAT vocabulary words: purgation, expurgate, impurity, purge, puritanical, et al.
very: from the Latin root word verus: "true," source of numerous and sundry English SAT words, including but not limited to: verify, verdict, verity, verisimilitude, veracious, and aver. Hence, "very," at core, is "truly."
nature: from the Latin root word nasci, nasci, natus sum: "to be born," and, more directly, natura: "character, power which gives birth to the world," source of a huge number of SAT and GRE English vocabulary words, including but certainly not limited to: innate, nascent, nativity, naive, puny, renaissance, cognate, preternatural, etc. The key here is the power of giving birth, or of creating the world.
Aphorism 3: Then pure awareness can abide in its very nature.
"Awareness" is defined as "knowing, realizing, or perceiving." Consciousness brings about awareness, that ability we humans have of being cognizant of not only our own existence, but also of that which surrounds us. Once aphorism 2 has been attained, that is, the "patterns of consciousness have been stilled," "pure," or "spotless, clean" knowing can transpire--which intimates that patterns of consiousness control our thought processes and give us an "impure" view of the world around us, somehow tainting our awareness (in much the same way that Kant described the mind as a a-priori filter that sees "reality" only in terms of itself, not as it really is). So, once the knowing becomes spotless, it can "reside" or "abide" or "be" in its "very" (or "true") nature..the question is, what is the "true nature?" A linguistic or etymological clue here, I believe, resides in the root of the word "nature" discussed above, that is, natura: "character, power which gives birth to the world." If the "nature" of this "pure awareness" is a "power which gives birth to the world," and the inherent "patterns of consciousnss" that is that "awareness" are not "spotless" or "pure," we cannot know the true essence of the world as it really is, what its "truth" is, because the "power which gives birth to the world" is blocked by patterning. But...this awareness, this "very nature," if it indeed does have the "power to give birth to the world," must contain the seeds of enlightenment, indeed must be an immanent, divine force which can allow us to see the world as it is, to view truth (the Platonic Ideals, discussed in the Allegory of the Cave in Plato's Republic), indeed, allow us (since we possess awareness) to "abide in true nature." With the intimation that this "true nature" in an inherent part of every human being, and that every human being can become and has the innate ability to become enlightened.
I guess that blows the "divine elect" out of the water. And supports the conviction that all people are indeed equal. And that all people are sacred and divine and ONE. Sorry, hierarchy of priests and all you infallible ones, we are all infallible.
But...a big but here...how to cleanse the patterning of consciousness so that we can reside in our "true nature," so that we can take the blinders off "awareness" so that we can apprehend the transcendent, the divine, the ineffable nondual that surrounds us? Yoga, in all its phases. How huge is that?
Next: Aphorism 4: “Otherwise awareness takes itself to be the patterns of consciousness.”
Fascinated with English vocabulary words? Want to pick them apart into their constituent Greek and Latin roots? Want to know even more SAT and GRE words that come from the Latin root words purus, natura, and verus (there are a great number!)? Studying hard for the SAT or GRE verbal section, and just can't get a handle on all of those vocabulary words, which are truly legion? Check out www.wordempire.com, where you will find the most comprehensive Greek and Latin roots dictionary available today, and also the most beautiful...it's in full color, and artistically designed. There's even a Greek and Latin roots poster available, which nicely illustrates the full power of what Greek and Latin root words can do for you.
Chapter 1: Integration
Aphorism 3: Then pure awareness can abide in its very nature.
The name of this chapter (itself derived from the Latin root caput, capitis: "head") comes from the Latin root integer: "whole, entire, untouched." Thus, this first chapter, the first of but four in the Yoga-Sutra, from an etymological point of view, will focus upon "the act of becoming whole, entire, or untouched."
The third aphorism includes three key English derivatives, all three from Latin root words:
pure: from the Latin root word purus: "clean, pure, spotless," source of the following English SAT vocabulary words: purgation, expurgate, impurity, purge, puritanical, et al.
very: from the Latin root word verus: "true," source of numerous and sundry English SAT words, including but not limited to: verify, verdict, verity, verisimilitude, veracious, and aver. Hence, "very," at core, is "truly."
nature: from the Latin root word nasci, nasci, natus sum: "to be born," and, more directly, natura: "character, power which gives birth to the world," source of a huge number of SAT and GRE English vocabulary words, including but certainly not limited to: innate, nascent, nativity, naive, puny, renaissance, cognate, preternatural, etc. The key here is the power of giving birth, or of creating the world.
Aphorism 3: Then pure awareness can abide in its very nature.
"Awareness" is defined as "knowing, realizing, or perceiving." Consciousness brings about awareness, that ability we humans have of being cognizant of not only our own existence, but also of that which surrounds us. Once aphorism 2 has been attained, that is, the "patterns of consciousness have been stilled," "pure," or "spotless, clean" knowing can transpire--which intimates that patterns of consiousness control our thought processes and give us an "impure" view of the world around us, somehow tainting our awareness (in much the same way that Kant described the mind as a a-priori filter that sees "reality" only in terms of itself, not as it really is). So, once the knowing becomes spotless, it can "reside" or "abide" or "be" in its "very" (or "true") nature..the question is, what is the "true nature?" A linguistic or etymological clue here, I believe, resides in the root of the word "nature" discussed above, that is, natura: "character, power which gives birth to the world." If the "nature" of this "pure awareness" is a "power which gives birth to the world," and the inherent "patterns of consciousnss" that is that "awareness" are not "spotless" or "pure," we cannot know the true essence of the world as it really is, what its "truth" is, because the "power which gives birth to the world" is blocked by patterning. But...this awareness, this "very nature," if it indeed does have the "power to give birth to the world," must contain the seeds of enlightenment, indeed must be an immanent, divine force which can allow us to see the world as it is, to view truth (the Platonic Ideals, discussed in the Allegory of the Cave in Plato's Republic), indeed, allow us (since we possess awareness) to "abide in true nature." With the intimation that this "true nature" in an inherent part of every human being, and that every human being can become and has the innate ability to become enlightened.
I guess that blows the "divine elect" out of the water. And supports the conviction that all people are indeed equal. And that all people are sacred and divine and ONE. Sorry, hierarchy of priests and all you infallible ones, we are all infallible.
But...a big but here...how to cleanse the patterning of consciousness so that we can reside in our "true nature," so that we can take the blinders off "awareness" so that we can apprehend the transcendent, the divine, the ineffable nondual that surrounds us? Yoga, in all its phases. How huge is that?
Next: Aphorism 4: “Otherwise awareness takes itself to be the patterns of consciousness.”
Fascinated with English vocabulary words? Want to pick them apart into their constituent Greek and Latin roots? Want to know even more SAT and GRE words that come from the Latin root words purus, natura, and verus (there are a great number!)? Studying hard for the SAT or GRE verbal section, and just can't get a handle on all of those vocabulary words, which are truly legion? Check out www.wordempire.com, where you will find the most comprehensive Greek and Latin roots dictionary available today, and also the most beautiful...it's in full color, and artistically designed. There's even a Greek and Latin roots poster available, which nicely illustrates the full power of what Greek and Latin root words can do for you.
Latin Roots of the Yoga-Sutra--Chapter 1--Aphorism 4
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Welcome back fans of Latin roots as they relate to English vocabulary words! Recently I have been focusing this SAT English vocabulary blog on analyzing the Latin root words of titles of great English and world literature, and then discussing why those great works are nonpareil. I have recently perused Patanjali's great work concerning yoga, the Yoga-Sutra, translated by Chip Hartranft. I have found the aphoristic style of the Yoga-Sutra to be not only engaging, but also deeply profound; in it, Patanjali discusses the considerable spiritual, mental, and physical rewards that one can derive from the practice of yoga, which is much, much more than the usually held western conception of yoga as just the asanas, or physical postures/poses. During the next two years or so, I will devote myself to writing about each of Patanjali's aphorisms, sequentially, contained in his remarkable 2nd-century BCE text, with a focus on analyzing the text in terms of its classical Greek and Latin roots of the fine English translation, and then providing an individual's exegesis of the text itself, based upon my own wonderful experience with yoga thus far. It has been said that memorizing the Sanskrit text of the Yoga-Sutra in and of itself can re-pattern the mind; I am most curious to see if this phenomenon is also metalinguistic, that is, can English and its root words effect the same transformation? Last week I focused on the Latin roots of the Yoga-Sutra: Chapter 1: Aphorism 3. This week I move on to:
Aphorism 4: Otherwise awareness takes itself to be the patterns of consciousness.
Let's first take a look at the Latin roots of two key words:
Consciousness: from "scio, scire": to know; the “con” of “consciousness” means “thoroughly” (from the preposition “cum” which here acts as an intensive), so one who exhibits “consciousness” possesses the “state, quality, or condition” of “thoroughly knowing” one’s surroundings. Other SAT and GRE-level derivatives that come from "scio, scire" include: conscience, conscientious, conscionable, conscientiousness, unconscionable, omniscient, omniscience, prescient, nicety, plebiscite, and nice.
Fascinated with English vocabulary words? Want to pick them apart into their constituent Greek and Latin roots? Want to know even more SAT and GRE words that come from the Latin root words scio, scire and pater, patris (there are a good number)? Studying hard for the SAT or GRE verbal section, and just can't get a handle on all of those vocabulary words, which are truly legion? Check out www.wordempire.com , where you will find the most comprehensive Greek and Latin roots dictionary available today, and also the most beautiful...it's in full color, and artistically designed. There's even a Greek and Latin roots poster available, which nicely illustrates the full power of what Greek and Latin root words can do for you.
Aphorism 4: Otherwise awareness takes itself to be the patterns of consciousness.
Let's first take a look at the Latin roots of two key words:
Consciousness: from "scio, scire": to know; the “con” of “consciousness” means “thoroughly” (from the preposition “cum” which here acts as an intensive), so one who exhibits “consciousness” possesses the “state, quality, or condition” of “thoroughly knowing” one’s surroundings. Other SAT and GRE-level derivatives that come from "scio, scire" include: conscience, conscientious, conscionable, conscientiousness, unconscionable, omniscient, omniscience, prescient, nicety, plebiscite, and nice.
Fascinated with English vocabulary words? Want to pick them apart into their constituent Greek and Latin roots? Want to know even more SAT and GRE words that come from the Latin root words scio, scire and pater, patris (there are a good number)? Studying hard for the SAT or GRE verbal section, and just can't get a handle on all of those vocabulary words, which are truly legion? Check out www.wordempire.com , where you will find the most comprehensive Greek and Latin roots dictionary available today, and also the most beautiful...it's in full color, and artistically designed. There's even a Greek and Latin roots poster available, which nicely illustrates the full power of what Greek and Latin root words can do for you.
The Bhagavad Gita's Primary Message
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Welcome back, fans of Latin and Greek root words as they pertain to English vocabulary! I and my colleagues in Portland, OR have just finished putting out our SAT and GRE vocabulary online learning system that has been a labor of love. Hence, I have a few moments to discuss yet another amazing text that I've just perused, The Bhagavad Gita as translated by Eknath Easwaran. This Hindu/Yoga text, probably the most enlightening religious text I have yet to learn from, has one primary message in it that supersedes all others: The Freedom That Comes from Renunciation. Let's first take a quick look at the Latin roots of the word "renunciation:"
re-: from the Latin root "re" meaning "back, again."
nunciat: from the Latin root word nuntio, nuntiare, nuntiavi, nuntiatus: "announce, report, send a message." Thus, renunciation is the taking in of something, and sending it back out into the world, or not acquiring the desire for the "message" you want in the first place. SAT and GRE English vocabulary words that come from this root include: renounce, denounce, denunciation, enunciatem and annunciation.
The freedom that comes from renunciation is a simple concept, and it works like this. In chapter two of the Bhagavad Gita, we find the following verse:
You have the right to work, but never to the
fruit of work. You should never engage in action
for the sake of reward, nor should you long for
inaction.
This, to me, is almost the meaning of life itself. Imagine that, if you were to do work with no selfish thoughts of what you were going to get out of it; that is, you renounce all results of the work, all that which you hope to gain from the work, such as material success, power, wealth, etc. This would bring about a state of moksha, or freedom. One would never have to worry again, scheme again, be disappointed again when things didn't work out.
In point of fact, Krishna, the Lord of Yoga in The Bhagavad Gita, tells Arjuna, his disciple, that those who do not desire or hanker for the fruit of their actions, the desired results, attain spiritual perfection, and in fact get everything they want. Whereas those who strive and think only about what's in it for them gain, in the end, nothing but disappointment. This renunciation of the fruit of action (note this is not giving up the action itself!) is, in Sanskrit, tyaga. Imagine working selflessly. And thereby freeing yourself from the bondage and pain that comes from lack of success (or sometimes even from success itself, which often brings about unintended entanglements in the swirling mass that is maya).
Namaste.
Interested in learning SAT or GRE English vocabulary that is taught to you so that you won't forget it? Is that even possible? It is through a fabulous Adaptive Memory Engine that is only available at membean.com. Try it out for free ... you won't be sorry. And it's fun! Or, if your more into learning the Greek and Latin root words of English, check out www.wordempire.com for the most comprehensive Greek and Latin roots dictionary available today.
re-: from the Latin root "re" meaning "back, again."
nunciat: from the Latin root word nuntio, nuntiare, nuntiavi, nuntiatus: "announce, report, send a message." Thus, renunciation is the taking in of something, and sending it back out into the world, or not acquiring the desire for the "message" you want in the first place. SAT and GRE English vocabulary words that come from this root include: renounce, denounce, denunciation, enunciatem and annunciation.
The freedom that comes from renunciation is a simple concept, and it works like this. In chapter two of the Bhagavad Gita, we find the following verse:
You have the right to work, but never to the
fruit of work. You should never engage in action
for the sake of reward, nor should you long for
inaction.
This, to me, is almost the meaning of life itself. Imagine that, if you were to do work with no selfish thoughts of what you were going to get out of it; that is, you renounce all results of the work, all that which you hope to gain from the work, such as material success, power, wealth, etc. This would bring about a state of moksha, or freedom. One would never have to worry again, scheme again, be disappointed again when things didn't work out.
In point of fact, Krishna, the Lord of Yoga in The Bhagavad Gita, tells Arjuna, his disciple, that those who do not desire or hanker for the fruit of their actions, the desired results, attain spiritual perfection, and in fact get everything they want. Whereas those who strive and think only about what's in it for them gain, in the end, nothing but disappointment. This renunciation of the fruit of action (note this is not giving up the action itself!) is, in Sanskrit, tyaga. Imagine working selflessly. And thereby freeing yourself from the bondage and pain that comes from lack of success (or sometimes even from success itself, which often brings about unintended entanglements in the swirling mass that is maya).
Namaste.
Interested in learning SAT or GRE English vocabulary that is taught to you so that you won't forget it? Is that even possible? It is through a fabulous Adaptive Memory Engine that is only available at membean.com. Try it out for free ... you won't be sorry. And it's fun! Or, if your more into learning the Greek and Latin root words of English, check out www.wordempire.com for the most comprehensive Greek and Latin roots dictionary available today.
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