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Some pages relevant to next week from books I’ve written:

Link, as usual, does not go to Amazon. The books are available at any online bookseller and, I hope, through your local Catholic bookstore. Please support them!


From my favorite old-school 7th grade catechism, With Mother Church. 

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From B16 in 2007:

He was making his way to the heights of the Cross, to the moment of self-giving love. The ultimate goal of his pilgrimage was the heights of God himself; to those heights he wanted to lift every human being.

Our procession today is meant, then, to be an image of something deeper, to reflect the fact that, together with Jesus, we are setting out on pilgrimage along the high road that leads to the living God. This is the ascent that matters. This is the journey which Jesus invites us to make. But how can we keep pace with this ascent? Isn’t it beyond our ability? Certainly, it is beyond our own possibilities. From the beginning men and women have been filled – and this is as true today as ever – with a desire to “be like God”, to attain the heights of God by their own powers. All the inventions of the human spirit are ultimately an effort to gain wings so as to rise to the heights of Being and to become independent, completely free, as God is free. Mankind has managed to accomplish so many things: we can fly! We can see, hear and speak to one another from the farthest ends of the earth. And yet the force of gravity which draws us down is powerful. With the increase of our abilities there has been an increase not only of good. Our possibilities for evil have increased and appear like menacing storms above history. Our limitations have also remained: we need but think of the disasters which have caused so much suffering for humanity in recent months.


A few years ago, we were in Mexico City on Palm Sunday. The post I wrote on that is here, but I’ll go ahead and just repost some of it here:

Our primary goal was Mass, which we hit about halfway through at a church I thought had something to do with St. Francis, but which I cannot for the life of me locate on the map right now. We’ll pass it again at some point – I want to go in and look at the décor more carefully, and take phots with my real camera. Some interesting points:

Those of you familiar with Catholicism in Latin countries probably already know this, but it was new to me. And I don’t know if this is standard practice everywhere, but at this parish in Mexico City, it was. In the US, we have our palms  given to us at the beginning of Mass. Regular old strips of palm leaves. We process, have Mass, and that’s it.

It’s different here. Outside of the church are crafters and vendors of artifacts made of palms – the intricately woven standards you might have seen, but even very elaborate figures, such as the crucifixes you see in the photo. People buy those before (and after) Mass, and bring them into church.

Now, we were not there at the beginning, so I don’t know if there was a procession, but it was the end of Mass that intrigued me.

After Mass, everyone who has something – either purchased that day or from home – brings it up to the front for a blessing (It’s like what I’ve seen at the Hispanic community’s Our Lady of Guadalupe Masses in Birmingham – everyone brings up their religious objects, no matter how big, at the end for blessing.)

What was thought-provoking to me was that while, as is normally the case, perhaps ten percent of the congregation received Communion, almost everyone had a sacramental to be blessed and take home. I need to think about it more and work it out, but the dynamic seems to be that Mass is the locus of blessing, the presence of Jesus. From the Mass, we can take the sacred back into the world, into our homes.

Those of us who are frequent Communion-receivers frame that dynamic in terms of the presence of Christ within us in Eucharist – but those who don’t receive the Eucharist frequently still find a way. A powerful way, it seems to me.

One of the reasons I want to go back to this church is to take a closer look and better photos of the medallions of the evangelists in the sanctuary – you can barely see them running across the center above. What was great about them (again, maybe this is a common motif – I’ve just never run across it before) is that each of the evangelists is, as usual, paired with his symbol – ox, eagle, man, lion – but here they are riding them. It’s fantastic.

Photos here, but they are blurry. You might get a sense – I never got back to take better photos. Also below is a photo of something that was being sold all over Puebla during Holy Week: remnants of communion wafers, sold for snacks in bags. Also a Holy Week schedule from the Cathedral in Puebla. 


Don’t forget to do the correct thing this week!

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  • Are you getting ready for school? Catechists, homeschoolers and Catholic school teachers are.  If you are of a mind to, please take a look at all the resources I have available for catechesis and formation.

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  • If you really want to get strange looks, you could toss this out, something I’d forgotten about – that I have the pdf of De-Coding Da Vinci available for free here. Use as you like. All kidding aside, at the time, I thought that taking apart the hugely popular novel was a useful and engaging way to teach people about the origins of the Scriptural canon and some early Church history. Plus, it took me two weeks to write it, so not a bad use of time. Here you go.
  • Are you teaching First Communion children this year? Take a look at Friendship with Jesus and Be Saints. 
  • Are you teaching religion to elementary age students? Friendship with Jesus, Be Saints, Bambinelli Sunday, Adventures in Assisi, The Loyola Kids’ Book of Saints, The Loyola Kids’ Book of Heroes. 
  • Can you help catechists, Catholic schools and parish programs?  Consider gifting your parish, school or favorite catechist with copies of these books.  Click on the covers for more information.
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Again – even if catechesis isn’t something you are personally involved in, any catechist, parish school, library or program would welcome a donation as a beginning-of-the-year (no matter when it begins…) gift.

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As I mentioned yesterday, this week, in anticipation of the July 22 feast,  I’ll be posting excerpts from my book Mary Magdalene: Truth, Legends and Lies, published by OSV a few years ago under another title, but now available, published by moi, via Amazon Kindle for .99.

Chapter 1

Chapter 3

Chapter 2:

‘WHY ARE YOU WEEPING?’

Luke is the only evangelist to mention Mary Magdalene before the Passion narratives, but once those events are set in motion, Mary is a constant presence in all of the Gospels, without exception. For the first few centuries of Christian life, it is her role in these narratives that inspired the most interest and produced the earliest ways of describing Mary Magdalene: “Myrrh-bearer” and “Equal-to-the-Apostles.”

At the Cross

In both Matthew (27:55) and Mark (15:40-41), Mary Magdalene is named first in the list of women watching Jesus’ execution.

Luke doesn’t name the women at the cross, but he does identify them as those who had “followed him from Galilee.” John also mentions her presence (19:25), but his account highlights the presence of Mary, the mother of Jesus, and Jesus’ words commending her to John’s care.

After Jesus’ body is taken down from the cross, Mary and the other women are still there. Matthew (27:61) and Mark (15:47) both specifically mention her as seeing where Jesus’ body was laid, and Luke again refers to the “women . . . from Galilee” (23:55), whose identity we are expected to understand from Luke’s early mention of their names in chapter 8.

Finally, as the Sabbath passes and the first day of the week dawns, the women still remain, and the Twelve are still nowhere in sight. Matthew describes Mary Magdalene and “the other Mary” (not the mother of Jesus, but probably the Mary, mother of James and Joseph, whom he had mentioned in 27:56) coming to “see” the tomb. Mark and Luke get more specific, saying that the women have come to anoint Jesus’ body. John, interestingly enough, in chapter 20, ignores any other women, and focuses on Mary Magdalene. She comes to see the tomb, finds the stone moved and the tomb empty, and runs to tell Peter.

At least one early critic of Christianity seized on Mary Magdalene’s witness as discrediting. As quoted by the Christian writer Origen,the second-century philosopher Celsus called her a “half-frantic woman” (Contra Celsus, Book II: 59), thereby calling into doubt the truth of her testimony of the empty tomb.

What is striking about John’s account is that even though Peter and others do indeed run to the tomb at Mary’s news and see it empty, that is all they see. They return, and after they have gone away, Mary remains, alone at the tomb, weeping. It is at this point that, finally, the risen Jesus appears.

Of course, Jesus appears to Mary and other women in the Synoptic Gospels as well. In Matthew (chapter 28), an angel first gives them the news that Jesus has risen from the dead. The women then depart to tell the Twelve, and on the way they meet Jesus, they worship him, and he instructs them to tell the disciples to meet him in Galilee.

In Mark (chapter 16), they meet the angel first as well, and receive the same message as Matthew describes, and are, unlike the joy described by Matthew, “afraid.” (Fear and lack of understanding on the part of disciples is a strong theme in Mark’s Gospel, by the way.)

Mark presents us with a bit of a problem, because the oldest full manuscripts of Mark, dating from the fourth century, end at 16:8, with the women afraid, and with no appearance of the risen

Mark presents us with a bit of a problem, because the oldest full manuscripts of Mark, dating from the fourth century, end at 16:8, with the women afraid, and with no appearance of the risen Jesus described. Manuscripts of a century later do contain the rest of the Gospel as we know it, continuing the story, emphasizing Jesus’ appearance to Mary Magdalene, and identifying her as the one from whom he had exorcised seven demons. She sees him, she reports to the others, and they don’t believe it. Jesus then appears to “two of them” (perhaps an allusion to the encounter on the road to Emmaus we read about in Luke 24) who then, again, report the news to the Twelve who, again, do not believe it. Finally, Jesus appears to the disciples when they are at table, and as is normal in the Gospel of Mark, their faithlessness is remarked upon.

Some modern scholars suggest that Mark 16:8 is the “real” ending of this Gospel, which would mean that it contains no Resurrection account. Others, including the Anglican Bishop N. T. Wright, a preeminent scholar of the New Testament, argue that when one looks at Mark as a whole, it is obviously building up to the Resurrection,including prophecies from Jesus himself. Wright theorizes that the original ending was perhaps lost (the ends of scrolls were particularly susceptible to damage), and that what we have now is an attempt by a later editor to patch up that lost ending, but not in a way inconsistent with Mark’s intentions.

The theme of disbelief also runs through Luke. Interestingly enough, this Gospel doesn’t recount an encounter between the women (who are finally again specifically identified) and Jesus, but only the appearance of “two men” in “dazzling apparel,” who remind them of Jesus’ prophecies of his death and resurrection. The women, no longer afraid, go to the apostles, who, of course, dismiss their tale as idle chatter.

What’s clear in these Synoptic Gospels is, first, the strong sense of historical truth about the accounts. Rationalist skeptics would like to dismiss the Resurrection as a fabrication, but if it is, then the storytellers did a terrible job, didn’t they?

After all, if you were creating a myth that would be the origins of your new religion, would you write something in which the central characters — the first leaders of this same religion — were so filled with fear and doubt that they appeared weak?

If you were making up the story of the Resurrection from scratch, you would, as a person living in the first century, in the Roman Empire, and presumably as a Jew, only be able to think about this resurrection business in the terms and concepts available to you. And, as N. T. Wright has so ably demonstrated in The Resurrection of the Son of God (Augsburg Fortress Publishers, 2003), even the first-century Jewish world, which did believe in a resurrection of the body, saw it in completely different terms — that it would eventually happen to everyone, at once, at the end of time (Wright, pp. 200-206).

And in general, when you read over the Resurrection accounts in the Gospels, you are immersed in an account in which people are afraid, confused, in awe, and eventually profoundly overjoyed. There is a veil drawn over the core event — the Resurrection itself is never described because, of course, none of the witnesses saw it.

They saw the empty tomb, and they saw the risen Jesus. A clever fabricator and mythmaker would not have woven his account with such nuance, and would probably have offered a direct account of the event itself, perhaps even with a clear explanation of what it all meant. But that’s not what we read, and somehow, ironically, all of the confusion and human frailty is powerful evidence for the truth of the account.

Most importantly for us, a first-century mythmaker would not have featured women as the initial witnesses of these formative events. It is inaccurate to say that first-century Jews did not accept women as reliable witnesses at all. There was, of course, no unified system of law within Judaism, and what was practiced was dependent upon which rabbi’s interpretation of the Law was used. Some rabbis did, indeed, hold the opinion that women were not reliable witnesses, but others disagreed and counted a woman’s witness equal to a man’s.

However, the fact that a woman’s reliability as a witness was disputed, unclear, and not consistently accepted, would, it seems, discourage a fabricator from using women as his source of information that the tomb was indeed empty. It certainly wouldn’t be the first choice to come to mind if your aim was to present a story that was easily credible, would it?

“[And] so that the apostles [the women] did not doubt the angels,Christ himself appeared to them,so that the women are Christ’s apostles and compensate through their obedience for the sin of the first Eve. . . . Eve has become apostle. . . . So that the women did not appear liars but bringers of truth, Christ appeared to the [male] apostles and said to them: It is truly I who appeared to these women and who desired to send them to you as apostles.” (Hippolytus, third century, quoted in Mary Magdalene: Myth and Metaphor, by Susan Haskins [Berkley, 1997], pp. 62-63)

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Noli Me Tangere

John’s account of Jesus’ post-Resurrection appearance to Mary in chapter 20 adds more detail than the Synoptics. She comes to the tomb while it is still dark — recall how John’s Gospel begins, with the wonderful hymn describing the Word bringing light into the darkness — and she sees that it is empty, and then runs to get the disciples. Peter and another disciple come to the tomb, see it for themselves, but leave, since, as John says, they didn’t yet understand “the scripture” — perhaps the Hebrew Scriptures as they would be later understood by Christians.

Mary stays, though, weeping ( John 20:11). She peers into the tomb (the level of detail in this account is fascinating) and sees two “angels in white” who ask her why she is crying. She says, sadly, “They have taken away my Lord, and I do not know where they have laid him” ( John 20:13). She then turns and sees another figure; we are told it’s Jesus, but she doesn’t know until he speaks her name ( John 20:16)

One of the more well-known moments in this account comes in John 20:17, when Jesus says to Mary, in the famous Latin rendering of the words, “Noli me tangere,” which has commonly been translated, “Do not touch me.”This, however, is not the most accurate translation — either in Latin or English — of the Greek, which really means something like, “Do not cling to me” or “Do not retain me.”

So, no, Jesus is not engaging in misogynistic behavior here. Nor is he (as some modern commentators suggest) alluding to a supposed former intimate relationship between him and Mary. This is not about touching; it is about understanding who Jesus is and what his mission is. After all, Thomas is invited to touch the wounds of Jesus in John 20:27. No, Jesus tells Mary to let go of him, to look beyond the moment, to the future. After all, his very next words direct her to go to the apostles and tell them, “I am ascending to my Father and your Father, to my God and your God” ( John 20:17). Knowing Jesus for who he is, we cannot stand still. We have to move, get out, and share the marvelous news that in Jesus the barriers between humanity and God are dissolved.

Which, of course, Mary Magdalene does. All of the evangelists agree that she was the first to announce this Good News to the apostles, who, more often than not, responded with skepticism.

But such is the way it has always been. God always chooses the least in the world’s eyes, the unexpected and the despised, to do his most important work. To see this event only through the prism of politics, and to be inspired by it to think only about gender roles and such, is to be willfully blinded to the greater reality: Jesus lives, Jesus saves, and as we are touched by this truth, we are, at the same time, called to go out and share it.

Mary of the Bible

Mary Magdalene’s future in Christian spirituality and iconography is rich, evocative, and even confusing, as we’ll see in subsequent chapters. But it all begins here, with powerful simplicity and themes that will resonate through the centuries.

Mary Magdalene, healed of possession, responds to Jesus with a life of faithful discipleship. As spiritual writers and theologians will point out, she’s like the Bride in the Song of Songs. She’s like the Church itself, called by Christ out of bondage to the evils that pervade our world, giving ourselves over to him in gratitude, waiting with hope by the tomb, even when all seems lost, and rewarded, in a small, grace-filled moment, when, in the midst of darkness, we hear him call our name.

Questions for Reflection

  1. What does Mary’s desire to hold on to Jesus symbolize to you? How do you experience this in your own life?
  2. Why is Mary referred to as “Apostle to the Apostles?”
  3. What can Mary’s fidelity teach you about your own relationship to Jesus?

Below: The pages on Mary Magdalene from the Loyola Kids Book of Catholic Signs and Symbols. As a new school year approaches, please consider purchasing copies of this and other Loyola Kids titles for your local Catholic parish and school!

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It’s a solemnity!

Here they are from the Loyola Kids Book of Catholic Signs and Symbols. 

The first reading from Mass today, from Acts – a page from The Loyola Kids Book of Heroes from the section, “Heroes are known by their love.”

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And, conveniently, B16 of course did General Audience talks on Peter and Paul that were collected into books at the time. Here are some of the related study guide pages I wrote for those talks, out of print, but available as a PDF here. Feel free – seriously – to save, copy and print as you wish. Use for yourself, for a parish adult education program or even for older high school students.

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This is one of my favorite stained glass windows in town.

It was, for a long time, just a blur of colors on my right when I attended Mass at this parish. But last year, we had occasion to spend a lot of time in this church building as the parish staff graciously allowed my son to practice piano and organ there, and I finally paid attention to it.

So, take a look.

It’s a Pentecost window, of course. At the center top is the Holy Spirit, showering down those gifts on those gathered in the upper room.

And then, to the right, you have another figure – who is it? St. Paul, preaching, receiving the same light of the Spirit. St. Paul, of course, being the patron of the Diocese of Birmingham and the namesake of our Cathedral.

To the left is another figure – St. Francis Xavier, the patron of this very parish. He’s surrounded by symbolic respresentations of the Far East and the people whom he served.

The same Spirit, the same gifts, the same courage given to every link in the chain, from the upper room, through the various branches of the Communion of Saints that leads us to this spot here, in this church building, in this community, on this planet at this moment in time. And this is where you start – right here – and then keep moving, led by that same Spirit to speak – where ever you land.

Come, O Holy Spirit, come!
From your bright and blissful Home
Rays of healing light impart.

Come, Father of the poor,
Source of gifts that will endure
Light of ev’ry human heart.

Repeats below, but as long as you’re here…..

Yes, this is largely a repeat from Friday. But hey, not everyone comes here every day. Don’t blame you.

Pages above are (left) from the Loyola Kids Book of Catholic Signs and Symbols  and (right) from the Loyola Kids Book of Bible Stories.  Click on images for larger versions. Remember that for the Signs and Symbols entry, there’s another page –  a full page of more detailed text.

Here we are –  For help in preparing the kids, let’s go to one of my favorite sources – this wonderful  old Catholic religion textbook.

The short chapter on Pentecost is lovely and helpful.

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This volume is for 7th graders.

What I’m struck by here is the assumption that the young people being addressed are responsible and capable in their spiritual journey. They are not clients or customers who need to be anxiously served or catered to lest they run away and shop somewhere else.

What is said to these 12 and 13-year olds is not much different from what would have been said to their parents or grandparents. God created you for life with him. During your life on earth there are strong, attractive temptations to shut him out and find lasting joy in temporal things. It’s your responsibility to do your best to stay close to Christ and let that grace live within you, the grace that will strengthen you to love and serve more, the grace that will lead you to rest peacefully and joyfully in Christ.

Pentecost is one of the events in The Loyola Kids Book of Heroes. 

(The book is structured around the virtues. Each section begins with an event from Scripture that illustrates one of those virtues, followed by stories of people and events from church history that do so as well)

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Finally, hopefully today you’ll be hearing/singing/praying Veni Creator Spiritus today.  I have a chapter on it in The Words We Pray. A sample:

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A bit of blogging this week. Perhaps of the most interest will be this post on the movie The Sound of Metal.

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Pentecost is coming, of course.

Pages above are (left) from the Loyola Kids Book of Catholic Signs and Symbols  and (right) from the Loyola Kids Book of Bible Stories.  Click on images for larger versions. Remember that for the Signs and Symbols entry, there’s another page –  a full page of more detailed text.

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Pentecost is one of the events in The Loyola Kids Book of Heroes. 

(The book is structured around the virtues. Each section begins with an event from Scripture that illustrates one of those virtues, followed by stories of people and events from church history that do so as well)

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This hasn’t been published in a book – yet – but it’s a painting byAnn Engelhart, illustrator of several books, including four with my writing attached – all listed here. It’s a painting of the tradition of dropping rose petals through the oculus in the Pantheon in Rome.

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(Our Cathedral here in Birmingham has also done this regularly over the past few years – it’s happening this coming Saturday for the Vigil of Pentecost, which will be livestreamed here.

For more on the Cathedral’s livestreaming, go here.

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By the way, please follow Ann on Instagram. She features her beautiful art and regularly posts live painting sessions on Instagram Stories. 

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Hopefully this weekend,  you’ll be hearing/singing/praying Veni Creator Spiritus.  I have a chapter on it in The Words We Pray. A sample:

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Speaking of art, from Daniel Mitsui:

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Daniel has designs available as wallpaper and fabric here. Gorgeous.

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And finally, here’s an excerpt from a lecture he delivered earlier this year. Food for thought for artists of all kinds – and any of us, really.

So how does an artist who wants to make religious art, who wants to make it both beautiful and traditional, to glorify God and edify men through it, answer the challenge of doing that in a changing world?

He should choose his influences – both visual and intellectual – out of love. He should love them for what they are, rather than for what they are not.

No matter how devoted he is to a certain kind of art or school of thought, he should remember that it is incomplete and imperfect. He can and should try to make it better. This is an altogether traditional thing to do.

He should be open to whatever medium, whatever materials, whatever methods work best to express his artistry. A willingness to be bold, technically, is another altogether traditional thing to do.

He should not consider religious art to be a political tool, or encourage its use as such.

He should look to every kind of art – whether it comes from within the Church or without it – asking the questions: what works? and what can this teach me to make my art better? God is the author of all beauty; as Augustine says, the mines of his providence are everywhere scattered abroad.

He should ask the same question even of art that he considers generally bad: What works? What can this teach me? The answer may be: very little. But if it is anything at all, he should accept the lesson.

More.

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

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Men of Galilee, why do you stand looking into heaven?

…might just be one of my favorite Scripture verses. An arresting, pointed reminder.

Why are you standing around? What are you looking at?

In leaving, Jesus is profoundly present. Just before he left this earthly realm, he gave quite specific instructions…be my witnesses…make disciples of all nations. 

A reminder:

In this age of easy global media reach, in this age that celebrates individual achievement and impact, we are tempted to think that of course the ideal way to be obedient to Jesus’ instructions is to make a difference and set the world on fire.

Well, yes. Sort of.

But don’t forget where that starts.

It starts in our lives, in our particular state in life. It begins with, first, our own relationship with God, our own stance, our own openness, our own humility. And then the circles widens: family, neighbors, fellow workers.

To fulfill our duties in ordinary life, letting the love of Christ live and grow in us, bringing Christ to each and every interaction whether it be washing dishes, conducting a meeting, hammering a nail?

To do that? Even those quiet, ordinary tasks are ways to be his witnesses to all nations. 

That’s where it begins. But don’t be tempted to believe that because the witnessing begins in such an ordinary, small, quiet place, it ends there. It doesn’t. It never does. 

We all live hidden, “unhistoric” lives, lives hidden from the world, yet lives that change the world around us for good or ill in untold unknown ways. We have a choice—to live a hidden life of deceit or of integral holiness. Nothing is hidden from God, nor even man entirely.

The retelling from my Loyola Kids Book of Bible Stories. 

Click on each page for a fuller look. You can get the book here (not an Amazon link, btw).

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Well, that’s strange. In my rush to publish this on Thursday night/Friday morning, I guess I published it for last Friday (the 8th). Huh. Those of you who subscribe to direct links saw it, but those who just show up to look at the front page…probably didn’t. So here it is again….

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Yes, yes, I have more to say about social media and the internet and such, but I got a bit tired of saying it, so we can all wait a bit more. God knows, the landscape will probably undergo another avalanche and earthquake before we’re even close, so there’s no hurry. Ever.

If you want to check out what I’ve been gabbing about, just click backward.

The rest of this will be ridiculously random. Apologies in advance. I’m in a strange mood tonight.

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With Ordinary Time, we’re in year B – which means the focus of the Sunday Gospels is Mark.

Consider this book – The Memoirs of St. Peter as an apt accompaniment to this year. I am! I’ve had the book for a while, read chunks of it, but will be keeping it at hand as a reference and spiritual companion to the Mass readings.

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I have been reading about St. Margaret of Scotland the past couple of days. If you’d like to read the biography of her written by Turgot, her spiritual advisor and confessor, you can access it through the Internet Archive here.

St. Margaret of Scotland

I do have a work purpose in studying up on her, which means I am reading about her, searching for lessons and finding teachable moments.

What have I found? What I often find: Sanctity begins when we find ourselves in a certain moment and pray, not that God will help us “be happy” or “find our true selves” – but when we pray, instead, for God to work through us to serve the people he’s put in our lives, especially the poor.

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To go from saints to sinners, but really, who has the right to proclaim the difference except for God, from the Public Domain Review – quickly becoming a favorite site – pages from the first published collection of mug shots.

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Not a bad looking crew for horse thieves, barn burners and pickpockets….

Quite thought-provoking.

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Really, really interesting piece on a 1939 attempt to present a jazz, mostly Black version of A Midsummer’s Night Dream.

When Swingin’ the Dream opened on Broadway on 29 November 1939, the creators of this jazz version of A Midsummer Night’s Dream had every expectation of a smash hit. The music alone seemed worth the price of admission. Among the hits were Ain’t Misbehavin’, I Can’t Give You Anything But Love, Jeepers Creepers, and

If you go down to the woods … Butterfly McQueen as Puck, Maxine Sullivan as Titania and Louis Armstrong as Bottom/Pyramus.

Darn That Dream. All this was intermingled with swing renditions of Mendelssohn’s Wedding March, from his 1842 Midsummer Night’s Dream. The music was performed by some of the biggest names around: Bud Freeman’s band played on one side of the stage, Benny Goodman’s inter-racial group on the other, and in the centre Donald Voorhees conducted an orchestra of 50.

The Shakespeare musical had a 150-strong cast, featuring many of America’s most popular black artists, including Maxine Sullivan as Titania, Juano Hernandez as Oberon and none other than Louis Armstrong as Bottom. The trumpeter reportedly turned down a part in another Broadway-bound jazz show, Young Man With a Horn, to star in it. Butterfly McQueen (AKA Prissy in Gone With the Wind) played Puck. Agnes de Mille, who a year later would break new ground in her Black Ritual for the newly formed Negro Unit of Ballet Theatre, oversaw the choreography.

The dancers included the great tap star Bill Bailey, the three Dandridge sisters (who played Titania’s pixie attendants), as well as 13 tireless jitterbugging couples. With set designs based on Walt Disney cartoons, it looked great, too. Sullivan’s Titania entered enthroned in a “World of Tomorrow” electric wheelchair, microphones appeared in the shape of snakes and caterpillars, while a pull-down bed hung from a tree.


It seemed destined to a be a hit, and a startlingly original one. But Swingin’ the Dream closed after only 13 performances – and lost its investors a staggering $100,000, the equivalent to about $2m today. Critics continue to debate what went wrong, hampered by the fact that no script for the show, other than a few pages from the Pyramus and Thisbe scene, has ever been found, despite extensive searches.

More

— 6 —

As I mentioned a few days ago, I’ve been reading Hemingway stories. I must say that “An Alpine Idyll” is one of the strangest stories I’ve ever read. Not in a necessarily bad way – just…..strange.

I wonder if it’s based on something he heard about that really happened?

— 7 —

Anyway. Speaking of Gospels, today’s Gospel from the Mass readings is the healing of the paralytic from (of course) Mark. Here’s the first page of my retelling from the Loyola Kids Book of Bible Stories.

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—1 —

I was in Living Faith yesterday. And here’s a post with photos to illustrate the point of that entry. 

— 2 —

Here’s a forthcoming book that looks great!

The Light Ages: The Surprising Story of Medieval Science

In this book, we walk the path of medieval science with a real-life guide, a fourteenth-century monk named John of Westwyk – inventor, astrologer, crusader – who was educated in England’s grandest monastery and exiled to a clifftop priory. Following the traces of his life, we learn to see the natural world through Brother John’s eyes: navigating by the stars, multiplying Roman numerals, curing disease and telling the time with an astrolabe.

We travel the length and breadth of England, from Saint Albans to Tynemouth, and venture far beyond the shores of Britain. On our way, we encounter a remarkable cast of characters: the clock-building English abbot with leprosy, the French craftsman-turned-spy and the Persian polymath who founded the world’s most advanced observatory.

An enthralling story of the struggles and successes of an ordinary man and an extraordinary time, The Light Ages conjures up a vivid picture of the medieval world as we have never seen it before

Well, a bit overwrought, but if it enlightens folks, have at it!

The Light Ages by Seb Falk | Penguin Random House Canada
Available in the US in November.

— 3 —

Speaking of books, as I mentioned before, I’ve been tracking my book sales since the Covid-soused pre-Easter plunge. (Tracking in the only way I can, through the metric Amazon provides authors, which tracks…something. I really have no idea what. I think it’s more than Amazon sales, but I’m not sure).

The cratering reached its worst point the last week of April, when sales this year were about a tenth of what they were last year. Maybe an eighth. No First Communions, no Confirmations, not much Easter visiting and associated gifting from grannies. This year’s sales lagged behind last’s until the second week of May when the tables began to turn.

All summer, slowly but surely, this year’s sales started to surpass last year’s. By mid-summer this year’s cumulative sales of all my titles (as recorded by this metric) were regularly double or triple what they were last year each week.

It’s interesting to me because it’s my way of tracking parish life – obviously what was happening was that parishes were slowly opening back up and beginning to celebrate these sacramental milestones again. And then, as summer waned, folks started looking for religious education materials and supplements. This week’s big sellers were Prove It God, Prove it Prayer (both with sales about ten times the usual – it seems to me that they were required by some classes or schools) and the book of Heroes (sales 7 x what they were the same week last year) and Sign and Symbols (3 x this week last year).

It’s fascinating because at this rate, my sales during this six month royalty period are probably, after a disastrous start, going to even out and end up being commensurate with last year’s.

As I said, it’s mostly interesting to me as a sort-of concrete way to “measure” Catholic parish and catechetical life in these very weird times.

And guess what – you don’t even have to pay a dime for this title!

Mary Magdalene: Truth, Legends and Lies – normally priced at an exorbitant .99 – is absolutely, positively free through Saturday midnight.

Pretty exciting stuff, all around.

— 4 —

Speaking of Catholic parishes and the pandemic, if you know of a parish that’s truly worked hard to serve the needs of its people and the community during this time – nominate them to be recognized for this! Here’s an article about the effort, and here’s the site.

— 5 –

Yes, there’s good news out here in Catholic land – I’ve tried to highlight some local parishes that I believe have really stepped up – but I also will co-sign Phil Lawler’s stance here:

As much as I applaud him for bringing our Eucharistic Lord out onto the streets of the city…

As much as I thank him for taking the lead (when so many other prelates remain silent) in insisting that religious worship is “essential activity”…

As fully as I agree with him that the response from city officials—or rather, their failure to make any response—is an insult to Catholics…

Still I wonder: If the archbishop thinks that the city’s restrictions are unreasonable—if he thinks that it would be safe to celebrate Mass for a larger congregation in the city’s cathedral—why doesn’t he take the obvious action? Why doesn’t he go into his own cathedral, invite the public, and celebrate Mass?

Before I go any further let me emphasize that I do not mean to single out Archbishop Cordileone for criticism here. On the contrary, I mean to praise him. The question that I ask of him could apply, far more pointedly, to all the other bishops and priests who have meekly accepted unreasonable restrictions on the administration of the sacraments—to the bishops and priests who have not raised public objections, have not mobilized the faithful, have not organized Eucharistic processions.

Give Archbishop Cordileone full credit for speaking truth to power: for telling the faithful who joined him last Sunday outside the cathedral that city officials “are mocking you, and even worse, they are mocking God.” Credit him, too, for the public campaign that has urged faithful Catholics to call San Francisco’s Mayor London Breed, and has already raised 17,000 signatures on a petition “asking the City of San Francisco to free the Mass.

But again: Why ask city officials to “free” the Mass? There is only one man who has the rightful authority to restrict and regulate the liturgy of the Catholic Church in San Francisco, and his name is Cordileone. If he wants to celebrate Mass for the public in his cathedral, he can do it.

But wait, you say. He can’t celebrate Mass for the public in his cathedral. It would be against the law.

To which I respond: what law?

— 6 —

Looking for a movie to watch or argue about? Check out Movie/Writer Son’s “Definitive Ranking of David Lean Films” here.

David Lean was a great filmmaker who grew up in the British studio system preceding the outbreak of World War II and became a director, hitched to Noel Coward, during the conflict. After working directly with Coward for four films, he broke out on his own and became one of the most important British filmmakers. His great epics tend to overshadow his smaller films, some of which are pretty much just as great, and that’s really why I do these exercises of running through entire filmographies.

Looking for a quick Halloween craft? Pick up this kit from my daughter’s Etsy shop!

Trio Halloween  Witchs Hat Jack O Lantern and Bat  image 1

— 7 —


Speaking of books, again – a few lists if you are poking around for something to read either now or in the future.

Micah Mattix’s ongoing bookshop of interesting forthcoming titles.

Looking backwards, the #1956Club – from my favorite “The Neglected Book Page”

For about five years now, Karen Langley (Kaggsy of Kaggsy’s Bookish Rambles) and Simon Thomas (of Stuck in a Book) have instigated a semi-annual event in which people around the world take a week to read and write about books published during a particular year. The next round, coming up the week of 5-11 October, will look at books from the year 1956.

1956 was a terrific year for what I might call good but not stuffily great books. Perhaps the best example is Rose Macaulay’s The Towers of Trebizond, which won her the James Tait Black Memorial Prize for fiction and which is much loved for the spirit embodied in its opening line: “‘Take my camel, dear,’ said my Aunt Dot, as she climbed down from this animal on her return from High Mass.” This was Macaulay’s last novel; also appearing in 1956 is Anthony Burgess’s first novel Time for a Tiger, the first book in his Malayan Trilogy.

To encourage folks to take advantage of the #1956Club while also discovering something beyond what’s readily available for instant download or overnight delivery, I’ve put together this list of 10 long-forgotten and out of print books from 1956.

Go here for the list.

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—1 —

First, St. Augustine, who’s in the Loyola Kids Book o’ Saints, under “Saints are people who help us understand God.” The first two pages:

— 2 —

Secondly…well, we’re back. And about to be gone. So here’s what happened today.

We packed up and left Gardnier, WY, at the north end of the park, about 7:30. We were met at the Yellowstone entrance (which is right there) with the news that not only was the road I knew was closed still closed because of fires (between Old Faithful and West Thumb), but another road  – the alternate I’d been assuming would be our way out – was closed as well, because of an overturned gas-carrying 18-wheeler. That one, between Canyon and the lake (below is a campground map – first thing I grabbed – it’s the road between Canyon Village and “Fishing Bridge” campground.)

So here’s a map.

campgroundmap

You can see the problem. There would be no way to get from Gardiner, in the north, to the South entrance, which then would get us on the road to Jackson. It was going to be a 3.5 hour drive, straight shot (you can’t go over 45 on most park roads), and we were planning to take our time and see things we’d missed and maybe take another look at some geysers.

But with that news, the route had to shift, didn’t it? Like, dramatically – out through West Yellowstone and out and over further west, then south through Idaho, to Jackson from the west. Adding not only distance, but time as well. Okay, champ, I’ll settle in to drive, you settle in to sleep.

And now is the part where I tell you that I just learned that as of 8am this morning that road between Old Faithful and West Thumb was opened. I don’t know why they didn’t know that at the entrance gate at 7:35, but it is what it is. No regrets. It’s fine – we saw some lovely sights along the way.

— 3 —

I shook traveling companion awake not long after departure to take in the Roaring Mountain – it used to emit this steam with a lot more force and noise (hence the name), but it’s still impressive.

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After that – the drive to West Yellowstone is gorgeous, with stunning cliffsides lining the road.

Then….Idaho. So, new state! That means three new states added to our list with this trip, and I’ve now realized I’m up to 45. Only Oregon, Washington, North Dakota, Alaska and Hawaii remain.

It also means that one traveling companion awakened and learning where we were, it was a steady diet of Napoleon Dynamite quotations until the Tetons loomed into site again – and from the west, they are quite lovely. And we were delighted to see that we could, at last…actually see them, since the smoke from the fires further west had evidently dissipated.

— 4 —

Once over the pass, we took a slight detour into Teton Village, since I was curious what a ski village would look like. I’ve known folks who’ve traveled to the area to ski, and I confess my image of what that was wasn’t exactly what I saw, and not just because it’s summer. I guess I imagined something more bucolic and rural, not condos crammed at the base of a mountain. Huh. Well, it’s probably real nice in winter and obviously people like it, so they can have it.

On to Jackson, lunch, since it was a little early, wander around a bit, since it was still early, finally gain access to hotel.

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This is not from our hotel, but from the balcony of a shop. See the arch? It’s elk antlers, and there’s more of the same on the square, and one at the entrance into the Jackson airport terminal, as well. 

— 5 –

Then back into the car and back up to Jenny Lake – about 30 miles north. We had hours of daylight left, so why not get in some more hiking to points we’d missed before? The route was partway around the lake to the Moose Pond trails – no moose where seen – there– and then up the rest of the way to where the boat had dropped us before, the starting point for hikes to Inspiration Point, Hidden Falls and then the Cascade Canyon trail, which we’d walked a good bit of on Friday, and greatly enjoyed.We decided the best use of our time would be to get up to Hidden Falls and then take the boat back to the other side. Which we did, getting back to the car by 7, back into Jackson by 8, then to dinner at Bubba’s Barbecue, which was excellent. 

— 6 –

And so…..animals today? Lots of elk, of course. Two does with their fawns crossing the road near the Visitor’s Center on this end of Grand Teton NP, and then, on the Jenny Lake hike…

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— 7 —

And….

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I think he was in the same spot 45 minutes later when we rode the boat across the lake, because I could see a group of folks on the trail there, looking down. For video, go to Instagram. 

As per usual, I’ll do a post– probably tomorrow, from the airport – describing our itinerary and accommodations choices, for anyone contemplating a similar trip.

Back to ordinary life very, very soon. But in these days, of course, “ordinary” is anything but….

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