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Archive for the ‘spain’ Category

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Hey, guys, I think you’re going to spare obscure academic articles this week.

But you will not be spared…..

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Brochure 2019

PUY DU FOU!

Long, long time readers will know that in the fall of 2012, I took my two youngest to Europe. It was, as I have written here, a way of forcing myself to homeschool them. I reasoned – if I actually left the country – I couldn’t go racing back to the school principal a week in,  begging her to take us back.

Anyway, one of the highlights and grand surprises of the trip was Puy du Fou. I will bet money you’ve never heard of it.   When I first started researching the trip, I happened upon information about Puy du Fou, and was immediately intrigued. What is this??  It’s the most popular attraction of its type in France – more so than EuroDisney – and I’d never even heard of it.  Then I went to the website, watched the over-the-top amazing videos about knights and vikings and such, and I was determined.

 

We had to go. 

So we did – as far as I could tell, one of the few non-French speakers in the park that day, which also happened to be the last day of the season they perform the massive, (literally) cast of thousands evening show.

It’s an “amusement park” but there are no rides.  The main attractions are recreations of medieval and renaissance villages with artisans and shops, a small collection of animals, a few animantronic features – de la Fontaine’s fairy tales, for example, and then these spectacular – I mean spectacular shows featuring French history, starting with the Romans – in a full-blown Roman coliseum with chariots and so on.

So, quickly – when we went, the shows were:

  1. The Romans
  2. A recreation of a Viking raid story with a variation of a saint/miracle story
  3. A Joan of Arc type story (although not quite)
  4. Richilieu’s Musketeer, which I didn’t understand at all – involving musketeers, Spanish type dancers and horses prancing on a water-flooded stage.
  5. Birds of Prey show
  6. The evening show, Cinescine 

You have to watch the videos to understand why, once I saw them, there was no way I was going to France and not going to Puy du Fou.

I see that for 2019, they’re promoting a new show – it looks to be about Clovis and….hmmm…

That said, I didn’t know anything about the place beyond the fact that it was popular and looked kind of trippy and totally French.

As we moved through the day, I started to notice a couple of things:

  1. The explicit religious content of every show (except the musketeer one, but it may have been there, and I just didn’t grasp it.)   The Roman show began with two Christian men running onto the sandy floor of the coliseum and drawing an ichthys, and being arrested for that.  The Viking show featured a miracle (based, I think on a particular miracle story but I don’t remember which at the time) about a saint raising a child from the dead.
  2. At some point it dawned on me…there’s nothing about the French Revolution here.  Nothing. Not a word, not an image. Wait. Aren’t all the French all about the French Revolution?

I knew that the evening show was about the Vendee resistance to the Revolution, but before I went, I didn’t know anything about the founder of the park, his politics and how the park expresses that vision.

As I keep saying, it was simply fascinating and really helped broaden my understanding of French history and the French people and the complexity of contemporary France.

Cinescine is really unlike anything you have ever seen. You’re seated on this huge grandstand, and the show happens around this lake – lights, hundreds and hundreds of people in costume tracing the history of the area, including the resistance to the Revolution, animals, music….wow.

Loved it, and would absolutely go back if I had the chance.

(If you read TripAdvisor reviews, you will see almost 100% agreement with that sentiment. “Wow” “Amazing” “Hidden Gem” – etc. )

ANYWAY.

The reason I’m bringing this up is that the news came that the empire is expanding – Puy du Fou Espana will begin a soft open late this summer, to be completed in 2021.

I’m absolutely intrigued by this, considering how the French Puy du Fou is expressive of, if not anti-Revolutionary ideals, a more traditional nationalistic view of France that includes, you know, faith. I am wondering what the thinking behind this is – I did see mentioned that one of the historical areas in the park will be a “Muslim camp” and there’s a couple of Arab-looking/dressed fellows in the imagery. Fascinating.

This is the video advertising the “Grand Spectacle” -“El Sueño de Toledo”  – “The Dream of Toledo.”

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Speaking of travel, one of the things I noticed in Japan last summer was the mannered, constant patter from the convenience store clerks. It was weird and awkward – was I supposed to respond in some way or just let it flow over me as I bought my Coca-Cola Light? I thought at the time that it struck me as mannered simply because I don’t speak Japanese. No – it is mannered and practiced and rote – although there are moves afoot to de-emphasize its importance in customer service, mostly because of the greater numbers of non-native Japanese speakers working in that sector. 

Within the framework of Japanese speech exists the somewhat controversial practice of employing formulaic honorific speech by those in the service industry. Manual keigo—so named for the training manuals of phrases that clerks and employees are expected to memorize and use in interactions with the public—creates artificial, repetitious, or otherwise grammatically questionable honorific expressions as companies strive to outdo themselves in terms of reverentially addressing their customers.

Customers can expect to hear generous use of the honorific prefixes “o-” and “go-”, which are appended to words as a sign of respect. “Tsugi no o-kyaku-sama,” or “the next honorable customer,” for instance, becomes “O-tsugi no o-kyaku-sama”—“the honorable next honorable customer.” Similarly redundant compound greetings—irasshaimase konnichiwa, or “Welcome hello”—are also common.

 

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Good stuff from Tom Hoopes on how his family is dealing with tech issues. 

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Some years ago, I edited an edition of Myles Connelly’s novel Mr. Blue for Loyola Classics. That edition is out of print, but Cluny Media picked it up – and you should to. It’s a powerful parable, much better than the execrable Joshua (which seems to have diminished in popularity, thank goodness) and in a way, an interesting response – not retort, but response – to The Great Gatsby. 

If I were teaching high school religion or literature in a Catholic high school – it just might be my summer reading pick.

Well, here’s an interesting review article about new editions of two other Connelly novels, these new editions edited (as was their Mr. Blue)  by Steve Mirarchi of Benedictine College – who happens to married to one of my former students!

Dan England and the Noonday Devil is somewhat darker. Similar to Blue, Dan England employs a narrator who, conventional in the ways of the world, is initially skeptical of the eccentric ways of the protagonist and yet comes to admire him. Having tried a newspaper career, and having been in his own telling converted in an improbable manner from a conformist lifestyle, Dan England now ekes out a living as a hack writer of detective stories. His real talent and great joy, however, is gathering his motley group of friends and acquaintances nightly at his ample dinner table where he holds court. His home “was a veritable hotel” for his friends, and those friends “were parasites of the most genuine and enduring sort,” including artists, ex-fighters, derelicts, “refugees from Communism and White Supremacy,”—“all having in common a love of Dan’s hospitality and generosity and a few having a love of Dan himself.”

A romantic, an eclectic reader, a storyteller, and an ardent Catholic, Dan indulges in wide-ranging talk that includes paeans to the beauty of the Church and the heroics of the saints and the martyrs. He maintains the “belief that Scripture and the saints should be a natural part of the common small talk and banter of each and every day.” The narrator, a newspaper man, is drawn into Dan’s circle after witnessing Dan’s humanizing effect on a colleague. Betrayed by one of his hangers-on, Dan exhibits a Christ-like forgiveness despite the personal cost: “What mattered to him was not serenity or success but what he so often called ‘the plain but nonetheless terrible necessity’ of saving his soul,” the narrator muses.

True to his cinematic training, Connolly’s novels often consist of a series of brief set pieces or vignettes. His characteristic theme is that of the man who eschews a conventional, conformist way of life in pursuit of human freedom. One is reminded of Melville’s “Bartleby the Scrivener,” which similarly tells a parable-like tale of the ultimate “drop-out” from mercenary society and that also employs an initially skeptical narrator. The great difference is, of course, that Connolly’s fools are holy fools. While O’Connor’s original Catholic readers would no doubt enthuse over these novels as decidedly positive expositions of the Catholic faith, Connolly acknowledges the suffering and sacrifice that comes with such belief.

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You probably know about Doctors Without Borders. Well, how about The Mission Doctors Association? This month marks an important anniversary for them:

2019 marks a special anniversary for Mission Doctors Association; our 60th Anniversary.  We have many things planned to celebrate this year as we also look to the future.  Yet, we also know that without the vision of our founder, Msgr. Anthony Brouwers, none of the lifesaving work of the past 60 years would have been possible.

January 14th marks the anniversary of our founder’s passing at only 51 years old, in 1964. This story is a familiar one for anyone who is close to MDA, or who has ever heard me speak!  As the Director of the Propagation of the Faith in Los Angeles, Msgr. Brouwers traveled to Legos Nigeria to attend the Marian Congress. Once it was over he traveled all over Africa – he said later that he wanted to find ways to help the people of Los Angeles know more about the needs so they could be help.  While he expected to hear requests for money, overwhelming he heard “We need help” He met with priests doing construction, sisters (with no training) pulling teeth and bishops who were so involved in the administration and secular tasks that they had little time to be shepherds.

So, Msgr. returned with a very focused vision.  He wanted to make it possible for Catholic professionals, (not the priests, sisters or brothers, just lay people – single, married, families) to find a way to share their gifts as they lived their faith.   In the 10 years that followed, Msgr. founded the Lay Mission-Helpers Association to send teachers, nurses, accountants and others, and then working with the Catholic Physicians Guild, Mission Doctors Association to send physicians and dentists and their families.

 

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 As I noted the other day, I’ve put up Michael’s How to Get the Most Out of the amy-welbornEucharist on Kindle. 

I’ve created a Lent page here.

The page of the articles I’ve published on Medium here. 

And don’t forget my story!

For more Quick Takes, visit This Ain’t the Lyceum!

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And for children. He’s in the Loyola Kids’ Book of Saints – here are a couple of the pages that I can reproduce for you. He’s in the section, “Saints are people who create.”

Learn more:

John of the Cross was born in 1542 in the small village of Fontiveros, near Avila in Old Castille, to Gonzalo de Yepes and Catalina Alvarez. The family was very poor because his father, Gonzalo, from a noble family of Toledo, had been thrown out of his home and disowned for marrying Catalina, a humble silk weaver.

Having lost his father at a tender age, when John was nine he moved with his mother and his brother Francisco to Medina del Campo, not far from Valladolid, a commercial and cultural centre. Here he attended the Colegio de los Doctrinos, carrying out in addition several humble tasks for the sisters of the Church-Convent of the Maddalena. Later, given his human qualities and his academic results, he was admitted first as a male nurse to the Hospital of the Conception, then to the recently founded Jesuit College at Medina del Campo.

He entered the College at the age of 18 and studied the humanities, rhetoric and classical languages for three years. At the end of his formation he had a clear perception of his vocation: the religious life, and, among the many orders present in Medina, he felt called to Carmel.

In the summer of 1563 he began his novitiate with the Carmelites in the town, taking the religious name of Juan de Santo Matía. The following year he went to the prestigious University of Salamanca, where he studied the humanities and philosophy for three years.

He was ordained a priest in 1567 and returned to Medina del Campo to celebrate his first Mass surrounded by his family’s love. It was precisely here that John and Teresa of Jesus first met. The meeting was crucial for them both. Teresa explained to him her plan for reforming Carmel, including the male branch of the Order, and suggested to John that he support it “for the greater glory of God”. The young priest was so fascinated by Teresa’s ideas that he became a great champion of her project.

For several months they worked together, sharing ideals and proposals aiming to inaugurate the first house of Discalced Carmelites as soon as possible. It was opened on 28 December 1568 at Duruelo in a remote part of the Province of Avila.

This first reformed male community consisted of John and three companions. In renewing their religious profession in accordance with the primitive Rule, each of the four took a new name: it was from this time that John called himself “of the Cross”, as he came to be known subsequently throughout the world.

At the end of 1572, at St Teresa’s request, he became confessor and vicar of the Monastery of the Incarnation in Avila where Teresa of Jesus was prioress. These were years of close collaboration and spiritual friendship which enriched both. The most important Teresian works and John’s first writings date back to this period.

Promoting adherence to the Carmelite reform was far from easy and cost John acute suffering. The most traumatic episode occurred in 1577, when he was seized and imprisoned in the Carmelite Convent of the Ancient Observance in Toledo, following an unjust accusation. The Saint, imprisoned for months, was subjected to physical and moral deprivations and constrictions. Here, together with other poems, he composed the well-known Spiritual Canticle. Finally, in the night between 16 and 17 August 1578, he made a daring escape and sought shelter at the Monastery of Discalced Carmelite Nuns in the town. St Teresa and her reformed companions celebrated his liberation with great joy and, after spending a brief period recovering, John was assigned to Andalusia where he spent 10 years in various convents, especially in Granada.

He was charged with ever more important offices in his Order, until he became vicar provincial and completed the draft of his spiritual treatises. He then returned to his native land as a member of the General Government of the Teresian religious family which already enjoyed full juridical autonomy.

He lived in the Carmel of Segovia, serving in the office of community superior. In 1591 he was relieved of all responsibility and assigned to the new religious Province of Mexico. While he was preparing for the long voyage with 10 companions he retired to a secluded convent near Jaén, where he fell seriously ill.

John faced great suffering with exemplary serenity and patience. He died in the night between 13 and 14 December 1591, while his confreres were reciting Matins. He took his leave of them saying: “Today I am going to sing the Office in Heaven”. His mortal remains were translated to Segovia. He was beatified by Clement X in 1675 and canonized by Benedict XIII in 1726.

John is considered one of the most important lyric poets of Spanish literature. His major works are four: The Ascent of Mount Carmel, The Dark Night, The Spiritual Canticle and The Living Flame of Love.

In The Spiritual Canticle St John presents the process of the soul’s purification and that is the gradual, joyful possession of God, until the soul succeeds in feeling that it loves God with the same love with which it is loved by him. The Living Flame of Love continues in this perspective, describing in greater detail the state of the transforming union with God.

The example that John uses is always that of fire: just as the stronger the fire burns and consumes wood, the brighter it grows until it blazes into a flame, so the Holy Spirit, who purifies and “cleanses” the soul during the dark night, with time illuminates and warms it as though it were a flame. The life of the soul is a continuous celebration of the Holy Spirit which gives us a glimpse of the glory of union with God in eternity.

The Ascent of Mount Carmel presents the spiritual itinerary from the viewpoint of the gradual purification of the soul, necessary in order to scale the peaks of Christian perfection, symbolized by the summit of Mount Carmel. This purification is proposed as a journey the human being undertakes, collaborating with divine action, to free the soul from every attachment or affection contrary to God’s will.

Purification which, if it is to attain the union of love with God must be total, begins by purifying the life of the senses and continues with the life obtained through the three theological virtues: faith, hope and charity, which purify the intention, the memory and the will.

The Dark Night describes the “passive” aspect, that is, God’s intervention in this process of the soul’s “purification”. In fact human endeavour on its own is unable to reach the profound roots of the person’s bad inclinations and habits: all it can do is to check them but cannot entirely uproot them. This requires the special action of God which radically purifies the spirit and prepares it for the union of love with him.

St John describes this purification as “passive”, precisely because, although it is accepted by the soul, it is brought about by the mysterious action of the Holy Spirit who, like a burning flame, consumes every impurity. In this state the soul is subjected to every kind of trial, as if it were in a dark night.

This information on the Saint’s most important works help us to approach the salient points of his vast and profound mystical doctrine, whose purpose is to describe a sure way to attain holiness, the state of perfection to which God calls us all.

According to John of the Cross, all that exists, created by God, is good. Through creatures we may arrive at the discovery of the One who has left within them a trace of himself. Faith, in any case, is the one source given to the human being to know God as he is in himself, as the Triune God. All that God wished to communicate to man, he said in Jesus Christ, his Word made flesh. Jesus Christ is the only and definitive way to the Father (cf. Jn 14:6). Any created thing is nothing in comparison to God and is worth nothing outside him, consequently, to attain to the perfect love of God, every other love must be conformed in Christ to the divine love.

From this derives the insistence of St John of the Cross on the need for purification and inner self-emptying in order to be transformed into God, which is the one goal of perfection. This “purification” does not consist in the mere physical absence of things or of their use; on the contrary what makes the soul pure and free is the elimination of every disorderly dependence on things. All things should be placed in God as the centre and goal of life.

Of course, the long and difficult process of purification demands a personal effort, but the real protagonist is God: all that the human being can do is to “prepare” himself, to be open to divine action and not to set up obstacles to it. By living the theological virtues, human beings raise themselves and give value to their commitment. The growth of faith, hope and charity keeps pace with the work of purification and with the gradual union with God until they are transformed in him.

When it reaches this goal, the soul is immersed in Trinitarian life itself, so that St John affirms that it has reached the point of loving God with the same love with which he loves it, because he loves it in the Holy Spirit.

For this reason the Mystical Doctor maintains that there is no true union of love with God that does not culminate in Trinitarian union. In this supreme state the holy soul knows everything in God and no longer has to pass through creatures in order to reach him. The soul now feels bathed in divine love and rejoices in it without reserve.

Dear brothers and sisters, in the end the question is: does this Saint with his lofty mysticism, with this demanding journey towards the peak of perfection have anything to say to us, to the ordinary Christian who lives in the circumstances of our life today, or is he an example, a model for only a few elect souls who are truly able to undertake this journey of purification, of mystical ascesis?

To find the answer we must first of all bear in mind that the life of St John of the Cross did not “float on mystical clouds”; rather he had a very hard life, practical and concrete, both as a reformer of the Order, in which he came up against much opposition and from the Provincial Superior as well as in his confreres’ prison where he was exposed to unbelievable insults and physical abuse.

His life was hard yet it was precisely during the months he spent in prison that he wrote one of his most beautiful works. And so we can understand that the journey with Christ, travelling with Christ, “the Way”, is not an additional burden in our life, it is not something that would make our burden even heavier but something quite different. It is a light, a power that helps us to bear it.

If a person bears great love in himself, this love gives him wings, as it were, and he can face all life’s troubles more easily because he carries in himself this great light; this is faith: being loved by God and letting oneself be loved by God in Jesus Christ. Letting oneself be loved in this way is the light that helps us to bear our daily burden.

And holiness is not a very difficult action of ours but means exactly this “openness”: opening the windows of our soul to let in God’s light, without forgetting God because it is precisely in opening oneself to his light that one finds strength, one finds the joy of the redeemed.

Let us pray the Lord to help us discover this holiness, to let ourselves be loved by God who is our common vocation and the true redemption. Many thanks.

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Today is her feastday, and 2015 was  the 500th anniversary of her birth (3/28).

When we went to Spain in 2016, the year after that, we were not able to go to Avila, unfortunately (chose Segovia as our day trip from Madrid instead), but we did encounter Teresa in an exhibit  at the Biblioteca Nacional – the national library of SpainWe stumbled upon it – I had no idea it was happening until we walked by the library – so our time there was limited.  Nonetheless, even that short time gave us a chance to see manuscripts written in Teresa’s own hand. 

A manuscript of “The Way of Perfection” in Teresa’s own hand. Gulp.

Featuring real Carmelites checking out the exhibit.

Back in 2011, as part of his series of General Audience talks on great figures in the Church (beginning with the Apostles), he turned to Teresa.  It’s a wonderful introduction to her life.  After outlining her biography and achievements, he turns to the impact of her life and work:

In the first place St Teresa proposes the evangelical virtues as the basis of all Christian and human life and in particular, detachment from possessions, that is, evangelical poverty, and this concerns all of us; love for one another as an essential element of community and social life; humility as love for the truth; determination as a fruit of Christian daring; theological hope, which she describes as the thirst for living water.

……

Secondly, St Teresa proposes a profound harmony with the great biblical figures and eager listening to the word of God. She feels above all closely in tune with the Bride in the Song of Songs and with the Apostle Paul, as well as with Christ in the Passion and with Jesus in the Eucharist. The Saint then stresses how essential prayer is. Praying, she says, “means being on terms of friendship with God frequently conversing in secret with him who, we know, loves us” (Vida 8, 5).

…..

Prayer is life and develops gradually, in pace with the growth of Christian life: it begins with vocal prayer, passes through interiorization by means of meditation and recollection, until it attains the union of love with Christ and with the Holy Trinity. Obviously, in the development of prayer climbing to the highest steps does not mean abandoning the previous type of prayer. Rather, it is a gradual deepening of the relationship with God that envelops the whole of life.

…..

Another subject dear to the Saint is the centrality of Christ’s humanity. For Teresa, in fact, Christian life is the personal relationship with Jesus that culminates in union with him through grace, love and imitation. Hence the importance she attaches to meditation on the Passion and on the Eucharist as the presence of Christ in the Church for the life of every believer, and as the heart of the Liturgy. St Teresa lives out unconditional love for the Church: she shows a lively “sensus Ecclesiae”, in the face of the episodes of division and conflict in the Church of her time.

…..

Dear brothers and sisters, St Teresa of Jesus is a true teacher of Christian life for the faithful of every time. In our society, which all too often lacks spiritual values, St Teresa teaches us to be unflagging witnesses of God, of his presence and of his action. She teaches us truly to feel this thirst for God that exists in the depths of our hearts, this desire to see God, to seek God, to be in conversation with him and to be his friends.

This is the friendship we all need that we must seek anew, day after day. May the example of this Saint, profoundly contemplative and effectively active, spur us too every day to dedicate the right time to prayer, to this openness to God, to this journey, in order to seek God, to see him, to discover his friendship and so to find true life; indeed many of us should truly say: “I am not alive, I am not truly alive because I do not live the essence of my life”.

Therefore time devoted to prayer is not time wasted, it is time in which the path of life unfolds, the path unfolds to learning from God an ardent love for him, for his Church, and practical charity for our brothers and sisters. Many thanks.

Then, in 2012, Benedict sent a letter to the Bishop of Avila on the occasion of the 450th anniversary of the beginning of Teresa’s reform. It’s really a wonderful letter:

By distancing herself from the Mitigated Rule in order to further a radical return to the primitive Rule, St Teresa de Jesús wished to encourage a form of life that would favour the personal encounter with the Lord, for which “we have only to find a place where we can be alone and look upon him present within us. Nor need we feel strange in the presence of so kind a Guest” (Camino de perfección [the Way of Perfection] 28, 2). The Monastery of San José came into being precisely in order that all its daughters might have the best possible conditions for speaking to God and establishing a profound and intimate relationship with him.

….

Teresa of Avila’s example is a great help to us in this exciting task. We can say that in her time the Saint evangelized without mincing her words, with unfailing ardour, with methods foreign to inertia and with expressions haloed with light. Her example keeps all its freshness at the crossroads of our time. It is here that we feel the urgent need for the baptized to renew their hearts through personal prayer which, in accordance with the dictates of the Mystic of Avila, is also centred on contemplation of the Most Holy Humanity of Christ as the only way on which to find God’s glory (cf. Libro de la Vida, 22, 1; Las Moradas [Interior Castle] 6, 7). Thus they will be able to form authentic families which discover in the Gospel the fire of their hearths; lively and united Christian communities, cemented on Christ as their corner-stone and which thirst after a life of generous and brotherly service. It should also be hoped that ceaseless prayer will foster priority attention to the vocations ministry, emphasizing in particular the beauty of the consecrated life which, as a treasure of the Church and an outpouring of graces, must be duly accompanied in both its active and contemplative dimensions.

The power of Christ will likewise lead to the multiplication of projects to enable the People of God to recover its strength in the only possible way: by making room within us for the sentiments of the Lord Jesus (cf. Phil 2:5), seeking in every circumstance a radical experience of his Gospel. This means, first of all, allowing the Holy Spirit to make us friends of the Teacher and to conform us to him.

…..

Today, this most illustrious daughter of the Diocese of Avila invites us to this radicalism and faithfulness. Accepting her beautiful legacy at this moment in history, the Pope asks all the members of this particular Church, and especially youth, to take seriously the common vocation to holiness. Following in the footsteps of Teresa of Jesus, allow me to say to all who have their future before them: may you too, aspire to belong totally to Jesus, only to Jesus and always to Jesus. Do not be afraid to say to Our Lord, as she did, “I am yours; I was born for you, what do you want to do with me?” (Poem 2).

I do think here that you can really see the particular way of expression that Benedict used again and again: the journey of the Christian is to be conformed to Christ. (Very Pauline, yes?)  Not merely to imitate, but to be conformed.  This suggests a deep level of engagement, a degree of surrender and understanding of the dynamic and purpose of human life that is far different that simply “trying to be like” and radically different than simply being inspired by.

FINALLY –

She’s in The Loyola Kids’ Book of Saints, and Loyola has a very readable excerpt here 

(If you would like to read a pdf version, click here.) 

amy-welborn6

 

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By far the dumbest thing in my life this past year – in a life full of fairly dumb things – has been my aggravation about  stupid Trini Salgado and her stupid camiseta. 

(Waits for readers to do a search….and return, scratching heads.)

As you might remember, I have a 13-year old who homeschools off and on, and if we were going to pin him down to a grade, we’d say he’s in 7th grade. He’s very interested in Central and South American history and culture, so this year, we’ve gotten more intentional about Spanish.

I spent some time last summer searching for a curriculum. I knew he would probably be going back to brick and mortar school for 8th grade, and I knew that the school he’d be going to teaches high school Spanish 1 over the course of 7th and 8th grade – so if we got through half of a Spanish I curriculum, we’d be good.

But what to pick? I do not, for the life of me, know why I didn’t just wait for the Spanish avencemos4teacher to tell me what she would be doing for the year (I knew they were changing) and then track with that. But I didn’t. I went ahead and splurged for a curriculum that is school-oriented, but used by homeschoolers as well. It’s called Avencamos! (Let’s keep going!) and it’s published by Holt.

Tomorrow I’ll be posting  about the curriculum itself and thoughts prompted by it as well as some other recent curriculum adventures, but even without that, this post will make some sense.

One of the many, many many elements of this curriculum are videos. Each unit is centered on a particular Spanish-speaking area – it begins with Miami, then moves to Puerto Rico, Mexico (Puebla! – where we just were!), Spain (Madrid! Where we’ve been!) , Ecuador, etc.

Each video features a different teenaged boy and girl, going about their community, using the unit’s vocabulary and grammar lessons. They are what you expect – mostly wooden acting and a little weirdness that can be, at times, highly entertaining. Mi mochila! And ¿DONDE ESTA MI CUADERNO? have already become standard elements of household conversation.  Oh, as well as a harsh, “No. Gracias,” uttered through gritted teeth which the very rude girl in the Madrid saga says repeatedly to a shopkeeper who’s only trying to show her las ropas, for pete’s sake! That’s my favorite. Maribel = me.

avencemos2

Some verge on the surreal. Come to think of it, wouldn’t that be a good idea? To produce totally surreal, bizarre language instructional videos?

avencemos

Okay. So here’s the dumb, ingenious thread that runs through all of these videos that has obsessed me these past months – for some reason, all of these kids in these different countries around the globe are trying to see or get an autograph from a female soccer player named Trini Salgado. Some of them are connected – I think they’re trying to get Trini’s autograph for Alicia, who lives in Miami. I think. But they’re always thwarted in the quest – they get the wrong time that Trini’s appearing, they lose the jersey they want autographed, they get the autograph and Papa throws it in the laundry and it washes off.

The weirdest thing about it to me is that each little unit of videos ends in a absolutely unresolved way. In the Mexican set, the boy and girl go to his cousin’s house to retrieve the damn jersey and they’re scared off by a perro grande. They run off – and let’s go to Puerto Rico now!

What? Are you kidding me? You’re really going to leave me hanging like this?

You’d think – you’d think – that the whole situation would eventually get resolved. I thought they’d have some big global gathering feting Trini, everyone speaking Spanish in their various dialects and eating their varied foods.

But no.

Spoiler alert (I checked) – the last unit ends in just as unsatisfying a way as the others.

No one ever gets Trini’s autograph!

Those are some dark-hearted textbook writers there.

If you poke around, you find that kids have had some fun with this – there are a couple of Trini Salgado Twitter accounts, an Avencemos Memes account,  many mentions of are you kidding me, do they ever meet Trini – wait is Trini Salgado not a real person? and some class-made videos that play with eternally-frustrated yearning to get Trini’s autograph.

But here’s why I’m writing about this:

Once more, we run into the power of the story. Each set of videos runs about 6 minutes total, the acting is mostly terrible, and they’re mostly silly, but dang it if they didn’t leave me mad as heck that I wasn’t going to see what happened??

What is it? Isn’t it one of the most fascinating aspects of human life – that we can get so caught up in the the travails of imaginary characters, of situations that aren’t really happening in the real world? We can be wrecked by Lost, so content to settle into the world of Mad Men once a week, root for someone in the world of The Sopranos or Breaking Bad to follow the moral compass we know is buried deep inside there.

These aren’t real people. This is not really happening. I should not care. 

But I do.

It’s a promise of something good and true – and a warning. First the warning, which is about how easily it is for us to be caught up and manipulated simply by an engaging, compelling narrative. Authoritarians and abusers sense this and use it in varied ways: by constructing an epic narrative of identity, revolution, progress or restoration that flatters us, engages us and pulls us in or by simply weaving a tale that justifies and excuses and sounds good but is really just a lie. Marketers – whether they’re marketing products or themselves as personalities – know this and work hard to try to make us feel connected to their personal stories and daily adventures. Another self-serving lie.

Now the good part: The power of the story – even the insanely dumb story – tells us that our lives have a structure, meaning, purpose and direction. We’re pulled into the story because we know we are in the midst of a story ourselves. The challenge is to find and live in the true story – which, by the way – actually has an ending. And, I’m told, a pretty good one.

The only reason i took spanish 2 was to find out if they ever get the jersey signed by Trini Salgado

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St. Ignatius was in my Loyola Kids Book of Saints, and you can read the entire chapter here:

Because he had spent all those months in his sickbed, Ignatius got bored. He asked for something to read. He was hoping for adventure books, tales that were popular back then: knights fighting for the hands of beautiful ladies, traveling to distant lands, and battling strange creatures.

But for some reason, two completely different books were brought to Ignatius. One was a book about the life of Christ, and the other was a collection of saints’ stories.

Ignatius read these books. He thought about them. He was struck by the great sacrifices that the saints had made for God. He was overwhelmed by their love of Jesus.

And Ignatius thought, “Why am I using my life just for myself? These people did so much good during their time on earth. Why can’t I?”

Ignatius decided that he would use the talents God had given him—his strength, his leadership ability, his bravery, and his intelligence—to serve God and God’s people.

While Ignatius continued to heal, he started praying very seriously. God’s peace filled his heart and assured him that he was on the right path.

When Ignatius was all healed and ready to walk and travel again, he left his home to prepare for his new life. It wasn’t easy. He was 30, which was considered old in those days, and he was getting a late start in his studies for the priesthood. In those days, the Mass was said only in Latin, and Latin was the language all educated people used to communicate with each other. Ignatius didn’t know a bit of Latin. So for his first Latin lessons, big, rough Ignatius had to sit in a classroom with a bunch of 10-year-old boys who were learning Latin for the first time too!

That takes a different kind of strength, doesn’t it?

saints

 

Take Lord, and receive all my liberty, my memory, my understanding, and my entire will, all that I have and possess. Thou hast given all to me. To Thee, O lord, I return it. All is Thine, dispose of it wholly according to Thy will. Give me Thy love and thy grace, for this is sufficient for me.

In The Words We Pray, I wrote about the Suscipe Prayer. That chapter is excerpted here:

The more you roll this prayer around in your soul, and the more you think about it, the more radical it is revealed to be.

One of the primary themes of the Spiritual Exercises is that of attachments and affections. Ignatius offers the account of “three classes of men” who have been given a sum of money, and who all want to rid themselves of it because they know their attachment to this worldly good impedes their salvation.

The first class would really like to rid themselves of the attachment, but the hour of death comes, and they haven’t even tried. The second class would also like to give up the attachment, but do so, conveniently, without actually giving anything up.

Is this sounding familiar at all?

The third class wants to get rid of the attachment to the money, which they, like the others, know is a burden standing in the way. But they make no stipulations as to how this attachment is relinquished; they are indifferent about the method. Whatever God wants, they want. In a word, they are the free ones.

The prayer “Take Lord, receive” is possible only because the retreatant has opened himself to the reality of who God is, what God’s purpose is for humanity, and what God has done for him in a particularly intense way.

A Response to God’s Love

The retreatant has seen that there is really no other response to life that does God justice. What love the Father has for us in letting us be called children of God, John says (1 John 3:1). What gift does our love prompt us to give?

In ages past, and probably in the minds of some of us still, that gift of self to God, putting oneself totally at God’s disposal, is possible only for people called to a vowed religious life. Well, God didn’t institute religious life in the second chapter of Genesis. He instituted marriage and family. I’m not a nun, but the Scriptures tell us repeatedly that all creation is groaning and being reborn and moving toward completion in God. Every speck of creation, everything that happens, every kid kicking a soccer ball down a road in Guatemala, each office worker in New Delhi, every ancient great-grandmother in a rest home in Boynton Beach, every baby swimming in utero at this moment around the world—all are beloved by God and are being constantly invited by him to love. And all can respond.

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In addition to the woman-and-the-Reformation specific material I’ve been reading, I’ve also been looking at a few books that cover the Reformation in general. Since today is the day the Reformation is in the news, I thought I’d talk about them a bit.

First, Carlos Eire’s massive Reformations.  Some of you might know Eire as the author of two affecting memoirs, including Waiting for Snow in Havana.  His day job is that of historian, being a professor of history and religious studies at Yale.

Reformations EireReformations is aptly titled, for as Eire points out, there is no single “Reformation” with a single source and direction, but rather a number of movements that erupted in the same era.

It’s a survey, yes, but it’s worth a look for a couple of reasons. First, history cannot be apprehended as an objective entity in the present. History is a story and is always remembered and told from a point of view. I am interested in Eire’s point of view, so I’m going to read his book on this topic.

Secondly, history may explore events that happened long ago, but we in the present are continually discovering new information that shifts or even radically changes our understanding of those events. History is also written with varied resources and methodologies. Forgotten or newly embraced methodologies shed new light on old narratives.

So it is with the Protestant Reformation. It’s helpful to periodically take stock and reevaluate this  set of events so complex and usually narrated from such entrenched, specific perspectives.

I’ve only read through the Luther material in the Eire book, but I do intend to finish it if I can renew it from the library enough times (700+ pages of text). If you are at all familiar with the basics, you might be skimming parts, but Eire does highlight some elements with which I was not familiar, primarily those related to Catholic life on the Continent before the Reformation, and particularly reform movements within Catholicism that sought to strengthen Catholicism, rather than break it apart – and succeeded, especially those in Spain. Very interesting.

The material on Luther himself provides not much new to me and draws on standard sources (Bainton, for example) with surprising frequency, but what the general reader might find most illuminating is, indeed, the juxtaposition of the pre-Reformation material with Luther. Given the liveliness, breadth, depth and seriousness of Catholic reform happening in Europe pre-1517, it makes it all the more tragic that the particular, peculiar and narrow theological stylings of one individual gained so much traction and came to dominate and shatter the landscape.

Brand Luther is a very interesting book that offers one angle on how that happened. Historian Andrew Pettegree surveys the Lutheran movement in great detail, but through the particular prism of the history of printing.

Even if you only have the vaguest familiarity with Luther, you probably associate his movement with the still relatively new technology of moveable type. Pettegree explores that relationship in great depth, making clear that this association was no accident. Brand LutherLuther came from a craft/business family background and knew what he was doing. He was quite particular about how his work was presented, knew that this was a powerful tool, and was deeply involved in making his work attractive, easy to read and accessible. And the printers loved him, of course – well, those of whom he approved that is. Luther and his controversies were a boon for the printing industry, and the particular political and economic arrangements of Germany only helped deepen the bond. In most other areas of Europe, printing was centrally controlled by stronger central governments. The political patchwork that was “Germany” meant that even if your local Duke had more Catholic sympathies and refused printers permission from printing Luther’s works, the neighboring duchy which was going all in could flood the area with Luther’s tracts nonetheless.

An interesting side point. Luther’s works were immensely popular and millions were printed and sold over just the span of a few years. His theological and political arguments, his Bible translations, his catechisms and his works for the laity were the bread and butter of German printers for decades. One gets the impression from histories of the Luther movement that the Catholic response to all of this was characterized by not much more than ineptitude and short-sightedness. There may have been some of that, but what stands out from Brand Luther is the sheer marketing force and ingenuity that Luther exerted. He saw right away that if his cause was to succeed and if his life was to be preserved, he had to take this beyond academic circles to the popular arena. Therefore, he wrote in German rather than only in Latin, and he wrote works specifically directed at laypeople. This is what the Catholic side could not or would not understand.  And, to come back around the printers – Pettegree points out that it got to a point at which Catholic writers had plenty of responses to Luther ready to roll, but printers were uninterested in taking them on because they didn’t sell.

As I was reading Brand Luther,  I toyed with a slightly different take on this early period of the Reformation and the fire it spread – and so quickly- through German lands at the time. There are countless reasons for this wildfire: the authentic appeal of Luther’s ideas of “freedom” from Roman Catholic religious ritual and spiritual sensibilities, real, scandalous and problematic Catholic corruption, the support of secular rulers, disdain of Rome as a foreign power, and the new technology. It’s all there. But what struck me in the reading was, honestly, the titillating, profitable appeal of scandal and taboo-breaking. When I read Luther’s best-selling bold, cocky, profane and dismissive invectives against almost every aspect of Catholic life that every person reading him would have grown up knowing and holding as sacred, and contemplate the violent, scatological images of clergy and religious practices that were printed and distributed by the thousands,  it doesn’t seem like a culture in which there is calm-truth seeking happening. It feels frantic, taboo-shattering, dam-bursting and addictively scandalous. And that, as we know, will always, always sell.

(By the way – this is being posted on October 31 – “Reformation Day” – the day Luther supposedly nailed his 95 Theses on the Wittenburg church door. both Eire and Pettegree point out that there is little evidence that such an event happened on that date, or even happened at all, at least to any fanfare or notice. FYI.)

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It was a three-day weekend in these parts, and amazingly enough, no other activities to interrupt it – no serving scheduled, no scouts, no piano recital, and no huge school project due (although both had homework over the 3-day weekend. Stop.) – so we hit the road.

We had been to New Orleans a couple of times, but not for perhaps four years or so. The first time was probably seven years ago when my daughter visited Tulane, and I honestly can’t remember the reason for the next visit. I suppose it was to just..go…and I definitely recall some of our activities: we took a tour specifically geared to children, we went to the New Orleans Museum of Art and I left my camera there…but other than that…I’m drawing a blank. I cannot for the life of me even remember where we stayed.

Anyway, enough dwelling on the (distant) past!

I had wanted to leave Friday evening, but there was a @%^& high school football game and since both of them really enjoy that ritual (I usually don’t go…just drop them off)…Saturday morning it was. And I mean Saturday morning.  We pulled out of here at 6:20 AM, both of them fell back to sleep immediately, I drove in peace for most of the time, and we arrived in New Orleans a bit after 11. I don’t stop, in case you’re wondering. I mean… I don’t stop. 

I had obtained the hotel room via Hotwire, and although it was well before check-in time, I wanted to ease my mind and get the proper kind of room – the Hotwire reservation just gave me one with one King. So we pulled up to the Hilton Garden Inn ($70/night), I took care of that, we parked in the garage across the street, and we were off.

We walked up to the French Quarter, and their memories of it slowly started returning. I had no real plan for the weekend, but had tossed around some ideas. The afternoon was really just wandering, with an unfortunate beginning – an absolutely wretched experience at the Decatur Street Cafe du Monde.

We had been before, and knew the drill – I was ready with cash, we were prepared to be dusty with powdered sugar. The line was sort of long, but it moved quickly, and we were seated within about five minutes.

And then we waited. And waited. And waited. The short version is: we waited at one table for about fifteen minutes  – not one of the servers stopped. Two guys who had been ahead img_20161008_124836.jpgof us in line were seated at a table next to us. They were served, ate, got up and left. We scooted to their table. Waited ten more minutes. Finally, a woman took our order…and we waited probably twenty more minutes. For two orders of beignets, a cafe au lait and a milk. What it looked like to me was that there were about three tables in a row that were having problems – when we finally were able to order, it was the same woman who worked all three tables.  I can get irritated at restaurants, but this was the worst.

But, ah well..shake it and the powdered sugar off and move on, right?

As I said, we wandered, poked in shops, nibbled on praline samples, listened to street performers.  I had thought we’d go into the Ursuline Convent museum, but it’s closed at the moment.  We ended up returning to the hotel around 4 for a rest, while I researched dinner. I kept thinking as I did so, “Oh that’s too far to walk..” and “Hmmm…we could take the streetcar there..” and then I kept remembering you have a car, idiot. 

So we ended up at the Parkway Bakery for Po Boys – which were excellent. I had beef because honestly, the idea of battered fried stuff piled on bread is pretty unappealing to me, but I did taste the shrimp and it was a revelation. I guess that’s what really fresh shrimp tastes like?

We then drove down toward Audubon Park and discovered a few homes with pretty crazy Halloween decorations – I guess it is a tradition of sorts in the Garden District, and as the weeks pass, even more homes will go all out. This place was a prime destination:

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Evening: Swimming, then I went out and walked around by myself for a while – on very safe routes, never fear.

Sunday:

9:30 Mass at St. Patrick’s, which was just a few blocks from the hotel. We had been to Mass there last time, and I remembered it as a very normal, lovely experience of the Extraordinary Form, and I wanted to see if my recollections were correct – they were.

 

From an outsider’s perspective, it’s a model. It’s just a regular parish, the celebration of Mass was reverent, but not fussy, the music was lovely, the preaching solid and not boring, and the congregation was diverse, as one finds at any urban parish. A good number of women in veils, but more not, women wearing dresses of all lengths, and many in slacks, many men in suits, others in the southern-shorts-and-polo uniform and one fellow in a football jersey. Didn’t see any of the famed cold-EF-goer judging happening, but did see lots of squealing babies and many welcoming smiles.

(As for the first item in that list – I kid. I hate to have to interrupt the flow by pointing that out, but if I don’t..well.)

Then a walk over to get beignets at the Cafe du Monde at the Riverwalk Mall across the road – a much better experience than we’d had downtown. Bought socks for someone who’d forgotten to pack any. Then we headed to the Audubon Zoo, which we had visited before, but Someone really wanted to see again. So why not? Then out to the Honey Island Swamp for a 4:30 Swamp Tour – it was..okay. It was interesting to poke around in the swamp and to speed down the river, but the wildlife was not bountiful. A few small gators, some racoons, a couple of pileated woodpeckers, which I’d never seen, and a kingfisher, same.

My dream for tours like this is that companies would offer two options: WITH LAME JOKES and WITHOUT LAME JOKES.  Boy, I can barely tolerate the Joking Tour Guide. Cave tours, boat tours, whatever, it is always so awkward. I blame Disney, as I do for many things. My theory is that it all started with the Jungle Cruise, which is actually okay and not stupid because it’s an entertainment experience in which you’re immersed, and the Joking Guide is an actual actor who can, well, act. But when I go on a tour of an actual place that exists and has a character and history I want to hear about that  – and I’ve spent good money to hear all about it and not sit as joke after joke told by a well-meaning employee about how that stalagmite over there looks like Elvis, doesn’t it or look at those fashionable vacation condos (fishing shacks) are met with awkward silence.dscn0846

Very…exciting.

It did, however, provide a good lesson for the boys in How Your Loud Conversations in the Midst of a Group are Super Irritating and Rude and Really,  No One Cares About Your Life That Much. I mean, we learned all about  the employment woes and wedding plans of the two twenty-somethings also on the tour, and we were, surprisingly, not interested in a bit of it.

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The most gorgeous sky on the way back to New Orleans. 

Dinner was at the Redfish Grill. If I had planned better we would have done something different – maybe Mr. B’s Bistro – but at that point, I wanted something sort of/almost/fancy, and there was plenty of room there, it was 8pm, and it was just time to eat. It was fine, and a good experience, but we could have done better elsewhere.

It is at the very edge of Bourbon Street – and before we got there I was explaining to them that Bourbon Street is really famous, but we’re not going to walk down it, and they were sort of asking why, I was hemming and hawing, but really, just walking a few feet in – past two cops on horses – they picked up the vibe immediately, my younger son said, “This reminds me of Las Vegas,” and they got it.

This morning, we packed up. I had presented on option – to go back via I-10 along the Mississippi Gulf Coast and check out Biloxi and environs – I have never been. But after beignets (here), and checking out the cathedral and going to the St. Roch Cemetery (which was locked up) another thought occurred to me: “Why don’t we just go to City Park, rent bikes, ride for a while, and then call it a weekend?”

That was met with approval.

Two more points on the morning – first, J was intent on going to the Cathedral – we were going anyway, but he had another reason. He had remembered that Servant of God Henriette DeLille might – just might be a distant relation  – one of her grandmothers was a Dubreuil (what’s a couple of flipped vowels?) –  and he wanted to revisit the small shrine in her honor that’s in the baptistry. It’s pretty amazing that he remembered that.

Secondly, I had wanted to visit the St. Roch Cemetery because of its ex voto chapel, but alas, despite the sign saying it was open at 8:30, it was locked up tight at 11.

On to the park. A good, 90 minute ride, all around the huge park, with just a few stops, including the Sculpture Garden of the New Orleans Museum of Art. Lunch at Cafe Navarre – red beans and rice to finish off the weekend – and back home by 7.

 

And now back to work on all fronts. I had one observation at the Cathedral that fits nicely into a ranty post I’ve been tooling with for a couple of months now. Perhaps this will give me the push I need to finish it up. But I do have an article due on Friday that takes precedence, so we will see….

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