I learned from Eric Scheske that there's a cornucopia of archived periodicals at Unz.org. Some fascinating stuff (Bill White take notice).
The Bookman, from January 1933, has an interesting article called Proust and the Modern Dilemma.
"Experiences such as micro-credit, and initiatives to create cooperative associations show that it is possible to harmonize economic objectives with social necessities, democratic government and respect for nature," the Pontiff affirmed. "It is also advisable to encourage manual work and to promote an agriculture which works in favor of local people, viewing these activities with the respect they deserve."It seems like the Holy Father approves the work of a micro-credit entity like kiva.org.
Lo, the flowery month is come! March winds and April showers have done their work, and the earth is all bedecked with beauty. Come my soul, put on thine holiday attire and go forth to gather garlands of heavenly thoughts. Thou knowest whither to betake thyself, for to thee “the beds of spices” are well known, and thou hast so often smelt the perfume of “the sweet flowers,” that thou wilt go at once to thy well-beloved and find all loveliness, all joy in him. That cheek once so rudely smitten with a rod, oft bedewed with tears of sympathy and then defiled with spittle—that cheek as it smiles with mercy is as fragrant aromatic to my heart. Thou didst not hide thy face from shame and spitting, O Lord Jesus, and therefore I will find my dearest delight in praising thee.
In Jesus I find not only fragrance, but a bed of spices; not one flower, but all manner of sweet flowers. He is to me my rose and my lily, my heart’s- ease and my cluster of camphire. When he is with me it is May all the year round, and my soul goes forth to wash her happy face in the morning-dew of his grace, and to solace herself with the singing of the birds of his promises. Precious Lord Jesus, let me in very deed know the blessedness which dwells in abiding, unbroken fellowship with thee. I am a poor worthless one, whose cheek thou hast deigned to kiss!
| Spanning the Globe to Bring You the Constant Variety of Posts |
All through history, those who are called by the Father to unite themselves with his Son must examine and re-examine Jesus’ identity. Who is Jesus for all of us; who is Jesus for me? Somehow, our response to these questions and the growth of our life in Christ are linked together. One of the special characteristics of the second gospel is the way it describes the insistent but gradual way in which Jesus revealed himself to his followers—the struggle they went through to grasp and accept what he was preparing them to understand. As we read and pray about the Gospel of Mark, it is often possible to identify with the episodes described. We can take consolation in the fact that faith and understanding have always been hard-won prizes, even for those who enjoyed the visible presence of the Lord.
John Edwards lives with the two youngest children of his official government-regulated “family image.” Emma Claire is thirteen and Jack is eleven.
They have no mother. For some reason the United States regards it as a priority to see that they be more comprehensively orphaned.
The great English jurist Lord Moulton considered the most important space in society to be the “middle land” between law and absolute freedom, in which the individual has to be “trusted to obey self-imposed law.” That is, a gentleman should not lie for political advantage about the paternity of his child. When he does so, it is a poor reflection on him and on those who colluded with him — the Democratic party and the media. What it is not is a crime. As bad as Edwards’s behavior is, the Justice Department’s is worse. The urge to ensnare in legalisms every aspect of human existence — including John Edwards’s rutting — will consume American liberty.
Klas began the program with one of several versions of fellow Estonian Arvo Part's "Fratres." Scored for string orchestra and percussion (which punctuates with taps the points of rest between iterations of the chantlike theme), "Fratres" hauntingly exhibits the spiritual side of minimalism. This performance adopted a slower than ideal tempo; as the strings gradually moved into their lower register and gathered heft, a more credible atmosphere of contemplation was established.The pianist, Andre Watt, came on next and exhibited a sense of someone at the height of his powers: old enough to play with virtuoso aplomb, young enough to still have the fire.
Artless boy, he’s found a system of beauty: he shows us pleasure and what Pleasure resists. The ice cream is delicious. He’s frail beside his relentless standard.From Ross Douthat's Bad Religion:
The entire media-entertainment complex, meanwhile, was almost shamelessly pro-Catholic. If a stranger to American life had only the movies, television, and popular journalism from which to draw inferences, he probably would have concluded that midcentury America was a Catholic-majority country—its military populated by the sturdy Irishmen of The Fighting 69th (1948) and The Fighting Sullivans (1944); its children educated and its orphans rescued by the heroic priests and nuns celebrated in Boys Town (1938), The Bells of Saint Mary’s (1945), and Fighting Father Dunne (1948); its civic life dominated by urban potentates like Francis Cardinal Spellman of New York and Denis Dougherty of Philadelphia; its everyday life infused with Catholic kitsch, from the 1950s hit single “Our Lady of Fatima” to the “win one for the Gipper” cult of Notre Dame football.
*
The weaknesses of midcentury religion were manifold, no doubt, but so are the weaknesses of religious culture in any time and place. Judged by the exacting standards of the Gospels, most Christians in the sixth and tenth and sixteenth centuries probably enjoyed only a “veneer” of true religion, and Wills’s critique of American Catholicism on the eve of Vatican II could be applied to the Church of 1880 or 1910 or 1935. It’s easy to recognize the fault lines in an institution after it’s been shattered, easy to declare that a particular dissolution was inevitable once it’s taken place. The more important question isn’t “why?” but “why then?” Why did the churches have a bigger credibility problem in 1978 than in 1958?
It must have been very practical, that belief in God; when you could no longer do anything for others—and that was often the case in life, it was basically almost always the case, and particularly concerning his father’s cancer—there remained the resource of praying for them.
*
“in a sense I’m happy that your mother’s no longer here. She who was so refined, so elegant … she would’ve found physical decline unbearable.”