Lex Anteinternet: The 2023 Wyoming Legislative Session. Wyoming Religious Freedom Restoration Act.

Lex Anteinternet: The 2023 Wyoming Legislative Session. End of the f...: HB262 would have you believe that religious rights need to be restored in Wyoming, when in fact its a prophylactic bill aimed at the fear they will be restricted.  It states:

HOUSE BILL NO. HB0262

Wyoming Religious Freedom Restoration Act.

Sponsored by: Representative(s) Washut, Burkhart, Crago, Harshman and Olsen and Senator(s) Biteman, Hutchings, Kolb and Salazar

A BILL

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AN ACT relating to religious freedom; creating the Religious Freedom Restoration Act; providing definitions; limiting specified governmental actions that burden religious freedom as specified; authorizing claims and defenses against governmental action that burden religious freedom as specified; providing exceptions; and providing for an effective date.

Be It Enacted by the Legislature of the State of Wyoming:

Section 1.  W.S. 9‑25‑101 through 9‑25‑105 are created to read:

CHAPTER 25

RELIGIOUS FREEDOM

ARTICLE 1

RELIGIOUS FREEDOM RESTORATION ACT

9‑25‑101.  Religious Freedom Restoration Act; short title.

This act shall be known and may be cited as the "Wyoming Religious Freedom Restoration Act."

9‑25‑102.  Definitions.

(a)  As used in this act:

(i)  "Burden" means any action that intentionally either directly or indirectly constrains, inhibits, curtails or denies the exercise of religion by government action, including any person acting under the color of state law where the action is intended for that purpose, including, but not limited to:

(A)  Withholding of benefits;

(B)  Assessing criminal, civil or administrative penalties;

(C)  Exclusion from governmental programs; or

(D)  Denial of access to governmental facilities.

(ii)  "Exercise of religion" means the practice or observance of religion, including an act or refusal to act, that is substantially motivated by a sincerely held religious belief, whether or not compelled by or central to a system of religious belief;

(iii)  "Government" means any department, agency, division, board, bureau, commission, council, authority, employee, official or other entity of this state or a political subdivision of this state, or a person acting under color of state law;

(iv)  "Person" means any natural person, association, partnership, corporation, religious institution or other legal entity;

(v)  "This act" means W.S. 9‑25‑201 through 9‑25‑205.

9‑25‑103.  Limitation on government action; exception.

(a)  Except as provided in subsection (b) of this section, government action, including action by any person acting under color of state law, shall not:

(i)  Burden a person's right to the exercise of religion even if the burden results from a rule of general applicability;

(ii)  Burden a person's right to the exercise of religion more restrictively than comparable secular conduct because of any economic need or benefit;

(iii)  Burden a person's right to the exercise of religion more restrictively than any secular conduct of reasonably comparable risk.

(b)  Government may substantially burden a person's right to the exercise of religion only if it demonstrates that application of the burden to that person's exercise of religion in that particular instance is:

(i)  Essential to further a compelling government interest; and

(ii)  The least restrictive means of furthering that compelling governmental interest.

9‑25‑104.  Claims.

A person whose exercise of religion has been burdened in violation of this act may have a claim in a court of competent jurisdiction and may obtain appropriate relief.

9‑25‑105.  Provisions to be liberally construed.

Nothing in this act shall be construed to authorize acts of licentiousness or practices inconsistent with the peace or safety of the state or its laws which protect the health and safety of the public.

Section 2.  This act is effective July 1, 2023.

Lex Anteinternet: A Papal Homily.

Lex Anteinternet: A Papal Homily.:  

A Papal Homily.

 CAPPELLA PAPALE

MASS

«PRO ELIGENDO ROMANO PONTIFICE»

HOMILY OF HIS EMINENCE CARD. JOSEPH RATZINGER

DEAN OF THE COLLEGE OF CARDINALS

Vatican Basilica

Monday 18 April 2005

At this moment of great responsibility, let us listen with special attention to what the Lord says to us in his own words. I would like to examine just a few passages from the three readings that concern us directly at this time.

The first one offers us a prophetic portrait of the person of the Messiah - a portrait that receives its full meaning from the moment when Jesus reads the text in the synagogue at Nazareth and says, "Today this Scripture passage is fulfilled in your hearing" (Lk 4: 21).

At the core of the prophetic text we find a word which seems contradictory, at least at first sight. The Messiah, speaking of himself, says that he was sent "to announce a year of favour from the Lord and a day of vindication by our God" (Is 61: 2). We hear with joy the news of a year of favour: divine mercy puts a limit on evil, as the Holy Father told us. Jesus Christ is divine mercy in person: encountering Christ means encountering God's mercy.

Christ's mandate has become our mandate through the priestly anointing. We are called to proclaim, not only with our words but also with our lives and with the valuable signs of the sacraments, "the year of favour from the Lord".

But what does the prophet Isaiah mean when he announces "the day of vindication by our God"? At Nazareth, Jesus omitted these words in his reading of the prophet's text; he concluded by announcing the year of favour. Might this have been the reason for the outburst of scandal after his preaching? We do not know.

In any case, the Lord offered a genuine commentary on these words by being put to death on the cross. St Peter says: "In his own body he brought your sins to the cross" (I Pt 2: 24). And St Paul writes in his Letter to the Galatians: "Christ has delivered us from the power of the law's curse by himself becoming a curse for us, as it is written, "Accursed is anyone who is hanged on a tree'. This happened so that through Christ Jesus the blessing bestowed on Abraham might descend on the Gentiles in Christ Jesus, thereby making it possible for us to receive the promised Spirit through faith" (Gal 3: 13f.).

Christ's mercy is not a grace that comes cheap, nor does it imply the trivialization of evil. Christ carries the full weight of evil and all its destructive force in his body and in his soul. He burns and transforms evil in suffering, in the fire of his suffering love. The day of vindication and the year of favour converge in the Paschal Mystery, in the dead and Risen Christ. This is the vengeance of God: he himself suffers for us, in the person of his Son. The more deeply stirred we are by the Lord's mercy, the greater the solidarity we feel with his suffering - and we become willing to complete in our own flesh "what is lacking in the afflictions of Christ" (Col 1: 24).

Let us move on to the second reading, the letter to the Ephesians. Here we see essentially three aspects: first of all, the ministries and charisms in the Church as gifts of the Lord who rose and ascended into heaven; then, the maturing of faith and the knowledge of the Son of God as the condition and content of unity in the Body of Christ; and lastly, our common participation in the growth of the Body of Christ, that is, the transformation of the world into communion with the Lord.

Let us dwell on only two points. The first is the journey towards "the maturity of Christ", as the Italian text says, simplifying it slightly. More precisely, in accordance with the Greek text, we should speak of the "measure of the fullness of Christ" that we are called to attain if we are to be true adults in the faith. We must not remain children in faith, in the condition of minors. And what does it mean to be children in faith? St Paul answers: it means being "tossed here and there, carried about by every wind of doctrine" (Eph 4: 14). This description is very timely!

How many winds of doctrine have we known in recent decades, how many ideological currents, how many ways of thinking. The small boat of the thought of many Christians has often been tossed about by these waves - flung from one extreme to another: from Marxism to liberalism, even to libertinism; from collectivism to radical individualism; from atheism to a vague religious mysticism; from agnosticism to syncretism and so forth. Every day new sects spring up, and what St Paul says about human deception and the trickery that strives to entice people into error (cf. Eph 4: 14) comes true.

Today, having a clear faith based on the Creed of the Church is often labeled as fundamentalism. Whereas relativism, that is, letting oneself be "tossed here and there, carried about by every wind of doctrine", seems the only attitude that can cope with modern times. We are building a dictatorship of relativism that does not recognize anything as definitive and whose ultimate goal consists solely of one's own ego and desires.

We, however, have a different goal: the Son of God, the true man. He is the measure of true humanism. An "adult" faith is not a faith that follows the trends of fashion and the latest novelty; a mature adult faith is deeply rooted in friendship with Christ. It is this friendship that opens us up to all that is good and gives us a criterion by which to distinguish the true from the false, and deceipt from truth.

We must develop this adult faith; we must guide the flock of Christ to this faith. And it is this faith - only faith - that creates unity and is fulfilled in love.

On this theme, St Paul offers us as a fundamental formula for Christian existence some beautiful words, in contrast to the continual vicissitudes of those who, like children, are tossed about by the waves: make truth in love. Truth and love coincide in Christ. To the extent that we draw close to Christ, in our own lives too, truth and love are blended. Love without truth would be blind; truth without love would be like "a clanging cymbal" (I Cor 13: 1).

Let us now look at the Gospel, from whose riches I would like to draw only two small observations. The Lord addresses these wonderful words to us: "I no longer speak of you as slaves.... Instead, I call you friends" (Jn 15: 15). We so often feel, and it is true, that we are only useless servants (cf. Lk 17: 10).

Yet, in spite of this, the Lord calls us friends, he makes us his friends, he gives us his friendship. The Lord gives friendship a dual definition. There are no secrets between friends: Christ tells us all that he hears from the Father; he gives us his full trust and with trust, also knowledge. He reveals his face and his heart to us. He shows us the tenderness he feels for us, his passionate love that goes even as far as the folly of the Cross. He entrusts himself to us, he gives us the power to speak in his name: "this is my body...", "I forgive you...". He entrusts his Body, the Church, to us.

To our weak minds, to our weak hands, he entrusts his truth - the mystery of God the Father, the Son and the Holy Spirit; the mystery of God who "so loved the world that he gave his only Son" (Jn 3: 16). He made us his friends - and how do we respond?

The second element Jesus uses to define friendship is the communion of wills. For the Romans "Idem velle - idem nolle" [same desires, same dislikes] was also the definition of friendship. "You are my friends if you do what I command you" (Jn 15: 14). Friendship with Christ coincides with the third request of the Our Father: "Thy will be done on earth as it is in heaven". At his hour in the Garden of Gethsemane, Jesus transformed our rebellious human will into a will conformed and united with the divine will. He suffered the whole drama of our autonomy - and precisely by placing our will in God's hands, he gives us true freedom: "Not as I will, but as you will" (Mt 26: 39).

Our redemption is brought about in this communion of wills: being friends of Jesus, to become friends of God. The more we love Jesus, the more we know him, the more our true freedom develops and our joy in being redeemed flourishes. Thank you, Jesus, for your friendship!

The other element of the Gospel to which I wanted to refer is Jesus' teaching on bearing fruit: "It was I who chose you to go forth and bear fruit. Your fruit must endure" (Jn 15: 16).

It is here that appears the dynamism of the life of a Christian, an apostle: I chose you to go forth. We must be enlivened by a holy restlessness: a restlessness to bring to everyone the gift of faith, of friendship with Christ. Truly, the love and friendship of God was given to us so that it might also be shared with others. We have received the faith to give it to others - we are priests in order to serve others. And we must bear fruit that will endure.

All people desire to leave a lasting mark. But what endures? Money does not. Even buildings do not, nor books. After a certain time, longer or shorter, all these things disappear. The only thing that lasts for ever is the human soul, the human person created by God for eternity.

The fruit that endures is therefore all that we have sown in human souls: love, knowledge, a gesture capable of touching hearts, words that open the soul to joy in the Lord. So let us go and pray to the Lord to help us bear fruit that endures. Only in this way will the earth be changed from a valley of tears to a garden of God.

To conclude, let us return once again to the Letter to the Ephesians. The Letter says, with words from Psalm 68, that Christ, ascending into heaven, "gave gifts to men" (Eph 4: 8). The victor offers gifts. And these gifts are apostles, pro-phets, evangelists, pastors and teachers. Our ministry is a gift of Christ to humankind, to build up his body - the new world. We live out our ministry in this way, as a gift of Christ to humanity!

At this time, however, let us above all pray insistently to the Lord that after his great gift of Pope John Paul II, he will once again give us a Pastor according to his own heart, a Pastor who will guide us to knowledge of Christ, to his love and to true joy. Amen.

From the Vatican Website, emphais added..

Lex Anteinternet: Today is Christmas on the Julian Calendar.

Lex Anteinternet: Today is Christmas on the Julian Calendar.: 

Today is Christmas on the Julian Calendar.

So, as a result, it's the day which the Orthodox who follow the Julian calendar, which is not all of them, celebrate Christmas.

Emblem of the Ukrainian Orthodox Church

In Ukraine, where the majority of Christians are in the Ukrainian Orthodox Church, which obtained autocephalous status on December 15, 2018, Metropolitan Epiphany, its head will lead a service in the Assumption Cathedral of the Kyiv-Pechersk Lavra monastery for the first time since 1685.  In that following year, the Ukrainian Orthodox Church fell under Moscow's authority. The Metropolitanate of Kyiv actually became an ordinary diocese of the Moscow Patriarchate in 1722 

This year, however, the Ukrainian Orthodox Church gave its members the option of celebrating Christmas on December 25, which became a widely discussed topic in Ukraine itself, where celebration of a civil Christmas on December 25 had already become widespread. The Ukrainian Greek Catholic Church, an Easter Rite Catholic Church which is the largest Eastern Rite church in the world, apparently already did.

The Ukrainian Orthodox Church's having obtained autocephalous status has been an odd backdrop to the war.  The Russian Orthodox Church is the largest Eastern Orthodox Church in the world, and it has been one of the primary opponents to reunion with Rome.  The relationship between the various Orthodox Churches is complicated on a legal basis, but generally the Ecumenical Patriarch of Constantinople is regarded as being the  primus inter pares between the various autocephalous church's heads, although sometimes the Pope is also referred to in that fashion.  He is regarded, generally, as having the power to accord autocephalous status, which at least from the outside is problematic as it would seem to suggest that he has a sort of superior authority which the Eastern Orthodox otherwise reject as to the Pope, even though they recognized early in their history.  Anyhow, the granting of autocephalous status by the Ecumenical Patriarch was fiercely resisted by Moscow, and it has lead to a round of schisms.  Moscow continues to deny that the Ukrainian Orthodox Church is autocephalous, and one of the claims of Russians in the war is that they are defending Orthodoxy.

As for the United States, about 1,200,000 Americans are reported as being in an Eastern Orthodox Church.  At least in Wyoming, most of the Eastern Orthodox Churches are Greek Orthodox, although they often have Russian Orthodox members and may be served by Priests who are from another branch of Orthodoxy.  Gillette has an Antiochean Orthodox Church, which represents a congregation which converted from Protestant fundamentalism following an intense study of the early church.

Holy Days of Obligation.

At one time, I assumed that the entire globe had the same Catholic Holy Days of Obligation, but this is not true.  No, not at all.

The United States has the following:

• Solemnity of Mary, Mother of God
• Ascension of the Lord
• Assumption of the Virgin Mary
• All Saints' Day
• Immaculate Conception of the Virgin Mary
• Christmas

In contrast, our immediate neighbor to the north, Canada, has the following:

• Solemnity of Mary, Mother of God
• Christmas

What the heck?  This seems rather light.

Mexico has the following:

• Solemnity of Mary, Mother of God
• The Body and Blood of Christ
• Christmas
• Our Lady of Guadalupe

Mexico is, of course, a Catholic country, but it has a history of anti-Catholic revolution, so that may explain it.  We share two of its four, one of which we also share with Canada.

I think frankly Canada should receive a couple of more.  Canada had its only sort of civil anti-Catholic revolution, quietly, which has made Quebec a mess, and perhaps an added Holy Day might be in order.

Having said that, Australia and New Zealand, which like Canada has a strong English history, also has only two.  The United Kingdom, however, has more than that.

Likewise, which devolved a strong Lutheran influence after at first having a very lukewarm one (Scandinavians have forgotten that the Reformation wasn't really that keenly received there at first, and then foisted upon them by a Swedish King who probably didn't believe at all), has only two.

But them, Sweden has the following:

• Solemnity of Mary, Mother of God
• Epiphany
• Feast of the Ascension
• Feast of Saints Peter and Paul
• Assumption of the Blessed Virgin Mary
• All Saints' Day
• Christmas

That's more than the U.S.  And Qatar has the following:

• Solemnity of Mary, Mother of God
• Thomas the Apostle
• Assumption of the Blessed Virgin Mary
• Birth of our Lady
• Christmas

And even Saudi Arabia has the following:

• Solemnity of Mary, Mother of God
• Assumption of the Blessed Virgin Mary
• Christmas

Serbia has only two, but it's mostly Orthodox.  So is Ukraine, but it has the following:

• Epiphany
• Presentation of the Lord
• Annunciation of the Holy Virgin Mary
• Feast of the Ascension
• Transfiguration of the Lord
• Assumption of the Blessed Virgin Mary
• Nativity of the Blessed Virgin Mary
• Exaltation of the Holy Cross
• Presentation of Mary
• Christmas

Ukraine, however, has a strong Eastern Rite Catholic tradition in its west, minority population though it is.  Its Catholic population persevered through Communism, even though its adherents were compelled to attend Orthodox services, which they did, before going to secret Catholic ones later.

Venezuela, in contrast, has a Catholic heritage, but like Canada, has only two Holy Days of Obligation.

The total possible Holy Days of Obligation are, currently:

Placed in the order of the liturgical calendar, the ten days (apart from Sundays) that this canon mentions are:

• 8 December: Solemnity of the Immaculate Conception of the Blessed Virgin Mary
• 25 December: Solemnity of the Nativity of the Lord (Christmas)
• 1 January: Solemnity of Mary, the Holy Mother of God
• 6 January: Solemnity of the Epiphany of the Lord
• 19 March: Solemnity of Saint Joseph, Spouse of the Blessed Virgin Mary
• Thursday of the sixth week of Eastertide: Solemnity of the Ascension of the Lord
• Thursday after Trinity Sunday: Solemnity of the Most Holy Body and Blood of Christ (Feast of Corpus Christi)
• 29 June: Solemnity of Saints Peter and Paul, Apostles
• 15 August: Solemnity of the Assumption of the Blessed Virgin Mary
• 1 November: Solemnity of All Saints

That's ten.

Prior to 1911, the total possible was thirty-six.   Then, as now, Bishops could reduce the number.  Today, only Vatican City and the Swiss Diocese of Lugano observe all ten, although some Dioceses have added Holy Days not on it, such as Ireland, which as St. Patrick's Day, and Germany and Hungary which have Saint Stephen's Day on 26 December, Easter Monday, and Pentecost Monday.

Now the country has fewer than two.

And two seems too few to me.

The Eastern Rite of the Catholic Church, I'd note, has the following:

• The Solemnity of the Nativity of the Lord (Christmas)
• The Epiphany
• The Ascension
• The Holy Apostles Peter and Paul
• The Dormition of Holy Mary, the Mother of God

Note, however, the situation in Ukraine.  The Orthodox have a duty of worship on the following days, although what that means is not clear to me:

• The Nativity of Our Lord, December 25
• The Circumcision of Christ, January 1
• Ascension Day, 40 Days after Pascha (Easter)
• The Assumption of the Blessed Virgin Mary, August 15
• All Saints Day, November 1
• The Conception of the Blessed Virgin Mary, December 8

In noting all of this, I feel a little bad and whiny about Holy Days, as I've often felt it a burden to get to Mass on them.  But, in my defense, I've often not grasped why no noon Mass was offered for them in my Tri Parish locality.  All in all, looking at it, I think we should add a couple to that six, and that the other country of which I am a citizen, ought to double the number of theirs.

Yes, it's a bit of a burden, and yes you stand out. But perhaps that's part of it.

Transfiguration of Our Lord Ukrainian Catholic Church. Go fund me for chaplain.

 

Transfiguration of Our Lord Ukrainian Catholic Church

Support Our Chaplains:

At the request of Bishop Benedict, please consider supporting our military chaplains in Ukraine:

GoFundMe for Greco-Catholic Chaplains

Car for chaplain

Lex Anteinternet: Friday, November 6, 1942. The Church of England does away with the requirement that women wear hats in Church

Lex Anteinternet: Friday, November 6, 1942. The Vichy French Surren...: The Church of England abolished its rule requiring women to wear hats in church.

This is an oddly controversial topic among a select group of people even today.

Catholic female factory workers attending a Palm Sunday Mass after getting off work, 1943.

I wasn't aware of the Church of England rule, nor why it was abolished at this point in time.  That it existed, however, isn't surprising, as even though "High Church" Anglicans are critical of the Catholic Church in some ways, they very much lean into it as well.  Indeed, attending a High Church Anglican service gives a glimpse of some of the things that existed in the Catholic Mass long ago, and most older Anglican Churches retain their alter rails.

At any rate, while this may surprise some, in the Latin Rite of the Catholic Church it was a custom, not a law, that women wear head coverings up until the promulgation of the 1917 Code of Canon Law, which required women to wear a head covering and precluded men from wearing hats in church.  While this was the Canon Law, as of 1917, it was also the custom at the time as well, in any event.  Also, contrary to what some may suppose, it was only the Latin Rite that imposed these conditions, not hte Catholic Church as a whole.

The 1917 Code remained in effect until 1983, when a new one was promulgated. The 1983 Code removed the requirement that women wear head coverings. By that time, however, the practice had fallen completely away in much of the Western World anyhow.  I can't recall at all a time in which women generally wore head coverings in church, although a review of old photographs of weddings and the like shows that they certainly did well into the early 1960s.  Perhaps they were a casualty of the trend towards ever-increasing informality in the west, or perhaps it was something that the "spirit" of Vatican II reforms brought about, or both.

Oddly, however, in recent years, in Catholic circles, it's seen a bit of a revival.  There were always some who regarded female head coverings as Biblically mandated, citing St. Paul's letter to the Corinthians, in which he states, in part:

But I want you to know that Christ is the head of every man, and a husband the head of his wife,and God the head of Christ.

Any man who prays or prophesies with his head covered brings shame upon his head.

But any woman who prays or prophesies with her head unveiled brings shame upon her head, for it is one and the same thing as if she had had her head shaved.

For if a woman does not have her head veiled, she may as well have her hair cut off. But if it is shameful for a woman to have her hair cut off or her head shaved, then she should wear a veil.

 A man, on the other hand, should not cover his head, because he is the image and glory of God, but woman is the glory of man.

For man did not come from woman, but woman from man; nor was man created for woman, but woman for man; for this reason a woman should have a sign of authority on her head, because of the angels.

Woman is not independent of man or man of woman in the Lord.

For just as woman came from man, so man is born of woman; but all things are from God.h

Judge for yourselves: is it proper for a woman to pray to God with her head unveiled?

Does not nature itself teach you that if a man wears his hair long it is a disgrace to him, whereas if a woman has long hair it is her glory, because long hair has been given [her] for a covering?

St. Paul is, truly, the most ignored Apostle and the one most likely to make almost everyone in the modern world uncomfortable.  At any rate, some people have read this to mean that women must wear head coverings in church.

I'm not really qualified to comment on it, but I'd note that this was the subject of an article relatively recently in US Catholic, which stated, in part:

A hairy problem

Personally, I think it’s a no-brainer that the changes in the 1983 Canon gave us all freedom of choice about headgear. But a simple Google search convinces me this a matter that still isn’t settled in the minds of some Catholics.

Msgr. Charles Pope addressed this issue in a blog called “Community in Mission” on the Archdiocese of Washington’s website. It’s interesting that he calls the piece, dated May 19, 2010, “Should Women Cover Their Heads in Church?” Like it’s still a matter of debate.

It’s even more interesting how he starts out: “Now be of good cheer. This blog post is meant to be a light-hearted discussion of this matter.”

While admitting that the church currently has “NO rule” on hat wearing, he offered his thoughts to “try and understand the meaning and purpose of a custom that, up until rather recently was quite widespread in the Western Church.” He explains that even before the 1917 mandate, it was customary in most places for women to wear some kind of head covering.

He also tries to explain how the church got tangled up with this hat stuff in the first place. The reasoning is not easy to understand. He points to tradition and custom as well as feminine humility and submission.

I’m not weighing in on this one; I’ll defer to Msgr. Pope. He notes that in biblical times Jewish women often wore veils or mantillas in public worship. This custom got carried over to the New Testament by virtue of St. Paul’s letters, particularly 1 Corinthians 11:1–11, which takes up the topic of head coverings for women and men:

“For if a woman does not have her head veiled, she may as well have her hair cut off. But it is shameful for a woman to have her hair cut off or her head shaved, then she should wear a veil. A man, on the other hand, should not cover his head, because he is the image and glory of God, but woman is the glory of man.”

Msgr. Pope calls this a “complicated passage” with “some unusual references,” and goes on to say that Paul sets forth four arguments in it as to why a woman should cover her head. “Argument 1—Paul clearly sees the veil as a sign of her submission to her husband.” A second argument, based on custom or accepted tradition, is pretty straight forward and reasonable. Don’t ask me to explain the two remaining “arguments.” Even Pope concedes that Paul’s claims in the passage—that women should wear veils “because of the angels” and “nature”—are more “difficult references to understand.”

Heading forward

So who knows? Whether it was due to custom, a fascination with Victorian mores, or thinly-veiled patriarchy, the fact remains: After centuries of ignoring the matter, the church decided to codify regulations on head coverings in 1917 and to say nothing about them when it changed its own rules in 1983. For 66 years, milliners had a good run.

Of course, with the women’s liberation movement, most women had stopped wearing hats to church anyway. The whole idea of covering the head was a sign that had lost its meaning and even taken on a negative connotation in mainstream society. Besides, in the 1970s, in a document titled Inter Insigniores (On the Question of Admission of Women to the Ministerial Priesthood), the Congregation for the Doctrine of the Faith had already linked wearing chapel veils with customs that were “scarcely more than disciplinary practices of minor importance” and obligations that “no longer have a normative value.” The 1983 Code change just put the nail in the coffin.

Of course, some may still beg to differ. You have to wonder why church leaders like Cardinal Burke and Msgr. Pope would even feel the need to take up this issue. Chalk it up to the fact that old habits die hard and no one likes change but a wet baby. Today, traditional Catholic blogs advocate not only a return to the Latin Mass but pre-Vatican II accouterments like vintage attire for priests and nuns. Could a push for veils in the pews be the next big thing?

I wouldn’t bet on it.

I wouldn't either.

Let's take a look at the Msgr blog entry.  It states:

Should Women Cover Their Heads in Church?

Now be of good cheer. This blog post is meant to be a light-hearted discussion of this matter. The bottom line is that the Church currently has NO rule on this matter and women are entirely free to wear a veil or a hat in Church or not.

I thought I’d blog on this since it came up in the comments yesterday and it occurred to me that it might provoke an interesting discussion. But again this is not meant to be a directive discussion about what should be done. Rather an informative discussion about the meaning of head coverings for women in the past and how such customs might be interpreted now. We are not in the realm of liturgical law here just preference and custom.

What I’d like to do is to try and understand the meaning and purpose of a custom that, up until rather recently was quite widespread in the Western Church.

With the more frequent celebration of the Traditional Latin Mass, the use of the veil is also becoming more common. But even at the Latin Masses I celebrate, women exhibit diversity in this matter. Some wear the longer veil (mantilla) others a short veil. Others  wear hats. Still others wear no head covering at all.

History – the wearing of a veil or hat for women seems to have been a fairly consistent practice in the Church in the West until fairly recently. Practices in the Eastern and Orthodox Churches have varied. Protestant denominations also show a wide diversity in this matter. The 1917 Code of Canon Law in  the Catholic Church mandated that women wear a veil or head covering. Prior to 1917 there was no universal Law but it was customary in most places for women to wear some sort of head covering. The 1983 Code of Canon Law made no mention of this requirement and by the 1980s most women, at least here in America, had ceased to wear veils or hats anyway. Currently there is no binding rule and the custom in most places is no head covering at all.

Scripture – In Biblical Times women generally wore veils in any public setting and this would include the Synagogue. The clearest New Testament reference to women veiling or covering their head is from St. Paul:

But I want you to know that Christ is the head of every man, and a husband the head of his wife, and God the head of Christ. Any man who prays or prophesies with his head covered brings shame upon his head.  But any woman who prays or prophesies with her head unveiled brings shame upon her head, for it is one and the same thing as if she had had her head shaved.  For if a woman does not have her head veiled, she may as well have her hair cut off. But if it is shameful for a woman to have her hair cut off or her head shaved, then she should wear a veil.  A man, on the other hand, should not cover his head, because he is the image and glory of God, but woman is the glory of man. For man did not come from woman, but woman from man; nor was man created for woman, but woman for man;  for this reason a woman should have a sign of authority on her head, because of the angels. Woman is not independent of man or man of woman in the Lord. For just as woman came from man, so man is born of woman; but all things are from God.  Judge for yourselves: is it proper for a woman to pray to God with her head unveiled? Does not nature itself teach you that if a man wears his hair long it is a disgrace to him, whereas if a woman has long hair it is her glory, because long hair has been given (her) for a covering? But if anyone is inclined to be argumentative, we do not have such a custom, nor do the churches of God. (1 Cor 11:1-11)

This is clearly a complicated passage and has some unusual references. Paul seems to set forth four arguments as to why a woman should wear a veil.

1. Argument 1 – Paul clearly sees the veil a woman wears as a sign of her submission to her husband. He also seems to link it to modesty since his references to a woman’s  hair cut short were references to the way prostitutes wore their hair and his reference to a shaved head was the punishment due an adultress. No matter how you look at it such arguments aren’t going to encourage a lot of women to wear a veil today. It is a true fact that the Scriptures consistently teach that a wife is to be submitted to her husband. I cannot and will not deny what God’s word says even though it is unpopular. However I will say that the same texts that tell a woman to be submitted tell the husband to have a great and abiding love for his wife. I have blogged on this “difficult” teaching on marriage elsewhere and would encourage you to read that blog post if you’re troubled or bothered by the submission texts. It is here: An Unpopular Teaching on Marriage. That said, it hardly seems that women would rush today to wear veils to emphasize their submission to their husband.

2. Argument 2 – Regarding the Angels– Paul also sees a reason for women to wear veils “because of the angels.” This is a difficult reference  to understand. There are numerous explanations I have read over the years. One of the less convincing ones is that the angels are somehow distracted by a woman’s beauty. Now the clergy might be 🙂 but it just doesn’t seem likely to me that the angels would have this problem. I think the more convincing argument is that St. Paul has Isaiah in mind who wrote: I saw the Lord seated on a high and lofty throne, with the train of his garment filling the temple. Seraphim were stationed above; each of them had six wings: with two they veiled their faces, with two they veiled their feet, and with two they hovered aloft.(Is 6:2-3). Hence the idea seems to be that since the angels veil their faces (heads) it is fitting for women to do the same. But then the question, why not a man too? And here also Paul supplies an aswer that is “difficult” for modern ears: A man, on the other hand, should not cover his head, because he is the image and glory of God, but woman is the glory of man. For man did not come from woman, but woman from man. In other words a man shares God’s glory immediately whereas a woman does as well but derivatively for she was formed from Adam’s wounded side. Alas this argument too will not likely cause a run on veil sales.

3. Argument 3 – The argument from “nature” – In effect Paul argues that since nature itself veils a woman with long hair and this is her glory that this also argues for her covering her head in Church. What is not clear is that, if nature has already provided this covering, why then should she cover her covering? I want to take up this notion of glory in my conclusion.

4. Argument 4-  The Argument from Custom–  This argument is pretty straight-forward: Paul says it is customary for a woman to cover her head when praying and, other things being equal, this custom should be followed. Paul goes on to assert that those who insist on doing differently are being “argumentative.” In effect he argues that for the sake of good order and to avoid controversy the custom should be followed. However, in calling it a custom, the text also seems to allow for a time like ours where the custom is different. Customs have stability but are not usually forever fixed. Hence, though some argue that wearing veils is a scriptural norm that women “must” follow today, the use of the word custom seems to permit of the possibility that it is not an unvarying norm we are dealing with here. Rather, it is a custom from that time that does not necessarily bind us today. This of course seems to be how the Church understands this text for she does not require head coverings for her daughters.

Conclusions –

1. That women are not required to wear veils today is clear in terms of Church Law. The argument that the Church is remiss in not requiring this of her daughters is hard to sustain when scriptures attach the word “custom” to the practice.

2. I will say however that I like veils and miss women wearing them. When I was a boy in the 1960s my mother and sister always wore their veils and so did all women in those days and I remember how modestly beautiful I found them to be. When I see women wear them today I have the same impression.

3. That said, a woman does not go to Church to please or impress me.

4. It is worth noting that a man is still forbidden to wear a hat in Church. If I see it I go to him and ask him to remove it. There  a partial exception to the clergy who are permitted to wear birettas and to bishops who are to wear the miter. However, there are strict rules in this regard that any head cover is to be removed when they go to the altar. Hence,  for men,  the rule, or shall we say the custom, has not changed.

5. Argument 5 – The Argument from Humility – This leads me then to a possible understanding of the wearing of the veil for women and the uncovered head for the men that may be more useful to our times. Let’s call it The Argument from Humility.

For both men and women, humility before God is the real point of these customs. In the ancient world as now, women gloried in their hair and often gave great attention to it. St. Paul above,  speaks of a woman’s hair as her glory. As a man I am not unappreciative of this glory. Women do wonderful things with their hair. As such their hair is part of their glory and, as St. Paul says it seems to suggest above  it is appropriate to cover our glory before the presence of God.

As for men, in the ancient world and to some lesser extent now, hats often signified rank and membership. As such men displayed their rank and membership in organizations with pride in the hats they wore. Hence Paul tells them to uncover their heads and leave their worldly glories aside when coming before God. Today men still do  some of this (esp. in the military) but men wear less hats in general. But when they do they are often boasting of allegiances to sports teams and the like. Likewise, some men who belong to fraternal organizations such as the various Catholic Knights groups often  display ranks on their hats. We clergy do this as well to some extent with different color poms on birettas etc. Paul encourages all this to be left aside in Church. As for the clergy, though we may enter the Church with these ranked hats and insignia, we are to cast them aside when we go to the altar. Knights organizations are also directed  to set down their hats when the Eucharistic prayer begins.

I do not advance this argument from humility to say women ought to cover their heads, for I would not require what the Church does not. But I offer the line of reasoning as a way to understand veiling in a way that is respectful of the modern setting, IF  a woman chooses to use the veil. Since this is just a matter of custom then we are not necessarily required to understand its meaning in exactly the way St. Paul describes. Submission is biblical but it need not be the reason for the veil. Humility before God seems a more workable understanding especially since it can be seen to apply to both men and women in the way I have tried to set it forth.

There are an amazing number of styles when it comes to veils and mantillas: Mantillas online

This video gives some other reasons why a woman might wear a veil. I think it does a pretty good job of showing some of the traditions down through the centuries. However I think the video strays from what I have presented here in that it seems to indicate that women ought to wear the veil and that it is a matter of obedience. I do not think that is what the Church teaches in this regard. There can be many good reasons to wear the veil but I don’t think we can argue that obedience to a requirement is one of them.

As noted, I'm not qualified to opine on this, and I'm loath to not take St. Paul at his word, but in some ways what I think St. Paul is instructing on here is simply to "dress decent".  That changes, quite frankly, over time, and varies by culture.

Indeed, on this, I heard awhile back an interview of an Easter Rite icon painter who was disturbed by the rich Renaissance art in Latin Rite churches.  His view was that the paintings bordered on indecency (well, he thought they were indecent but was too polite to say so) as seeing the naked or mostly naked body of a woman was strictly limited to her spouse.  St. Paul is saying something that's sort of in the same ballpark, a bit.  Having lived through the wrecking ball of the late 70s and early 80s in clothing standards, I can get that, as there was a time in there in which I'd see clothing at Mass that was occasionally indecent.  It might be the case that St. Paul is instructing people not to put themselves on display, and as recently as a few months ago I was at a Mass at which an attractive young woman with very long hair was constantly addressing it, for lack of a better way to state it.

No, she wasn't being indecent.  Yes, it was hard not to notice, but not in an indecent way.

Anyhow, as the articles above note, veils and even rarely hats at Mass are making a little bit of a comeback, but when you see them, they're making, usually, a bit of a statement. The women wearing them is usually some sort of Catholic Traditionalist.  That can be a bit distracting in its own right, but I don't mean to criticize it either.

Indeed, again by way of an example, some time ago I attended an early Holy Day Mass in which two young women, either on their way to work, or maybe to school, sat in front of me.  One was very well turned out, but in a modern fashion.  A nice wool seater paired with a nice leather skirt. She was wearing what we call inaccurately a veil.  Her friend in contrast was wearing jeans, etc. The veiled young woman also cut, in her apparel, an attractive presence.

Where am I going with this?  

Well, nowhere really.  I'm just noting another clothing change here that's taken place over time, the second in one day, really.

Before closing, I'd note that the "veil" or "chapel veil" is a "mantilla".  I know that my mother had some, as all Catholic women did.  No idea what happened to them.

A friend of mine actually recent got his wife, a convert from the Baptist faith, one.  He was asking me about it at the time, and I had no advice of any kind.  I don't know where you get them, etc.  He wasn't sure how she would take it, and I never followed up to find out.

By the way, my wife wouldn't wear a veil at church.  No way.

Also, back when head coverings were required, mantillas weren't required, just a head covering.  I recall my grandmother wearing a hat, usually of the pillbox type, and occasionally my mother doing so as well.

St. Patrick Misson Church, Denver Colorado.

This Catholic Church in North Denver is St. Patrick Mission Church.  The Mission Architecture Church was built from 1907 to 1910, and served the Denver Highlands.  Its architectural style is unusual for Denver.

This Church is also called St. Patrick's Oratory, and has a presence by the Capuchin Poor Clare Sisters.

There's more to this church than I have here, I just don't know what it is, but it may be explained by the Capuchin sisters. The church as a bit of a campus, and therefore as a mission, it might strongly reflect their presence.

Our Lady of Mount Carmel, Denver Colorado.

This is Our Lady of Mount Carmel in North Denver, Colorado.

Built between 1899 and 1904 for an Italian population, the church is located in a neighborhood known as Little Italy, although its rapidly gentrifying and experiencing a change in neighborhood character.  Nonetheless, one Mass per month is offered in Italian.

Today In Wyoming's History: Casper's Historical Preservation Commission Meets Tonight, May 13, at Black Tooth Brewery.

Today In Wyoming's History: Casper's Historical Preservation Commission Meets ...:  The event is its first "meet and greet".  It starts at 5:00 p.m.

Pope Francis' Urbi et Orbi blessing 2022

 

Dear brothers and sisters, Happy Easter!

Jesus, the Crucified One, is risen! He stands in the midst of those who mourned him, locked behind closed doors and full of fear and anguish. He comes among them and says: “Peace be with you!” (John 20:19). He shows the wounds in his hands and feet, and the wound in his side. He is no ghost; it is truly Jesus, the same Jesus who died on the cross and was laid in the tomb. Before the incredulous eyes of the disciples, he repeats: “Peace be with you!”.

Our eyes, too, are incredulous on this Easter of war. We have seen all too much blood, all too much violence. Our hearts, too, have been filled with fear and anguish, as so many of our brothers and sisters have had to lock themselves away in order to be safe from bombing. We struggle to believe that Jesus is truly risen, that he has truly triumphed over death. Could it be an illusion? A figment of our imagination?

No, it is not an illusion! Today, more than ever, we hear echoing the Easter proclamation so dear to the Christian East: “Christ is risen! He is truly risen!” Today, more than ever, we need him, at the end of a Lent that has seemed endless. We emerged from two years of pandemic, which took a heavy toll. It was time to come out of the tunnel together, hand in hand, pooling our strengths and resources... Instead, we are showing that we do not still have within us the spirit of Jesus, we have within us the spirit of Cain, who saw Abel not as a brother, but as a rival, and thought about how to eliminate him. We need the crucified and risen Lord so that we can believe in the victory of love, and hope for reconciliation. Today, more than ever, we need him to stand in our midst and repeat to us: “Peace be with you!”

Only he can do it. Today, he alone has the right to speak to us of peace. Jesus alone, for he bears wounds... our wounds. His wounds are indeed ours, for two reasons. They are ours because we inflicted them upon him by our sins, by our hardness of heart, by our fratricidal hatred. They are also ours because he bore them for our sake; he did not cancel them from his glorified body; he chose to keep them, to bear them forever. They are the indelible seal of his love for us, a perennial act of intercession, so that the heavenly Father, in seeing them, will have mercy upon us and upon the whole world. The wounds on the body of the risen Jesus are the sign of the battle he fought and won for us, won with the weapons of love, so that we might have peace and remain in peace.

As we contemplate those glorious wounds, our incredulous eyes open wide; our hardened hearts break open and we welcome the Easter message: “Peace be with you!”

Brothers and sisters, let us allow the peace of Christ to enter our lives, our homes, our countries!

May there be peace for war-torn Ukraine, so sorely tried by the violence and destruction of the cruel and senseless war into which it was dragged. In this terrible night of suffering and death, may a new dawn of hope soon appear! Let there be a decision for peace. May there be an end to the flexing of muscles while people are suffering. Please, please, let us not get used to war! Let us all commit ourselves to imploring peace, from our balconies and in our streets! Peace. May the leaders of nations hear people’s plea for peace. May they listen to that troubling question posed by scientists almost seventy years ago: “Shall we put an end to the human race, or shall mankind renounce war? Shall we put an end to the human race, or shall mankind renounce war?”

I hold in my heart all the many Ukrainian victims, the millions of refugees and internally displaced persons, the divided families, the elderly left to themselves, the lives broken and the cities razed to the ground. I see the faces of the orphaned children fleeing from the war. As we look at them, we cannot help but hear their cry of pain, along with that of all those other children who suffer throughout our world: those dying of hunger or lack of medical care, those who are victims of abuse and violence, and those denied the right to be born.

Amid the pain of the war, there are also encouraging signs, such as the open doors of all those families and communities that are welcoming migrants and refugees throughout Europe. May these numerous acts of charity become a blessing for our societies, at times debased by selfishness and individualism, and help to make them welcoming to all.

May the conflict in Europe also make us more concerned about other situations of conflict, suffering and sorrow, situations that affect all too many areas of our world, situations that we cannot overlook and do not want to forget.

May there be peace for the Middle East, racked by years of conflict and division. On this glorious day, let us ask for peace upon Jerusalem and peace upon all those who love her, Christians, Jews and Muslims alike. May Israelis, Palestinians and all who dwell in the Holy City, together with the pilgrims, experience the beauty of peace, dwell in fraternity and enjoy free access to the Holy Places in mutual respect for the rights of each.

May there be peace and reconciliation for the peoples of Lebanon, Syria and Iraq, and in particular for all the Christian communities of the Middle East.

May there be peace also for Libya, so that it may find stability after years of tensions, and for

Yemen, which suffers from a conflict forgotten by all, with continuous victims: may the truce signed in recent days restore hope to its people.

We ask the risen Lord for the gift of reconciliation for Myanmar, where a dramatic scenario of hatred and violence persists, and for Afghanistan, where dangerous social tensions are not easing and a tragic humanitarian crisis is bringing great suffering to its people.

May there be peace for the entire African continent, so that the exploitation it suffers and the hemorrhaging caused by terrorist attacks – particularly in the Sahel region – may cease, and that it may find concrete support in the fraternity of the peoples. May the path of dialogue and reconciliation be undertaken anew in Ethiopia, affected by a serious humanitarian crisis, and may there be an end to violence in the Democratic Republic of Congo. May prayer and solidarity not be lacking for the people in the eastern part of South Africa, struck by devastating floods.

May the risen Christ accompany and assist the people of Latin America, who in some cases have seen their social conditions worsen in these difficult times of pandemic, exacerbated as well by instances of crime, violence, corruption and drug trafficking.

Let us ask the risen Lord to accompany the journey of reconciliation that the Catholic Church in Canada is making with the indigenous peoples. May the Spirit of the risen Christ heal the wounds of the past and dispose hearts to seek truth and fraternity.

Dear brothers and sisters, every war brings in its wake consequences that affect the entire human family: from grief and mourning to the drama of refugees, and to the economic and food crisis, the signs of which we are already seeing. Faced with the continuing signs of war, as well as the many painful setbacks to life, Jesus Christ, the victor over sin, fear and death, exhorts us not to surrender to evil and violence. Brothers and sisters, may we be won over by the peace of Christ! Peace is possible; peace is a duty; peace is everyone’s primary responsibility!

Churches of the East: March 25, 2022. On the Solemnity of the Annunciation of the Lord. An Act of Consecration To the Immaculate Heart of Mary. АКТ ПОСВЯЩЕНИЯ НЕПОРОЧНОМУ СЕРДЦУ МАРИИ. АКТ ПРИСВЯЧЕННЯ НЕПОРОЧНОМУ СЕРЦЮ МАРІЇ.

Churches of the East: March 25, 2022. On the Solemnity of the Annunciat...:   

March 25, 2022. On the Solemnity of the Annunciation of the Lord. An Act of Consecration To the Immaculate Heart of Mary. АКТ ПОСВЯЩЕНИЯ НЕПОРОЧНОМУ СЕРДЦУ МАРИИ. АКТ ПРИСВЯЧЕННЯ НЕПОРОЧНОМУ СЕРЦЮ МАРІЇ.

 ACT OF CONSECRATION TO THE IMMACULATE HEART OF MARY

O Mary, Mother of God and our Mother, in this time of trial we turn to you. As our Mother, you love us and know us: no concern of our hearts is hidden from you. Mother of mercy, how often we have experienced your watchful care and your peaceful presence! You never cease to guide us to Jesus, the Prince of Peace.

Yet we have strayed from that path of peace. We have forgotten the lesson learned from the tragedies of the last century, the sacrifice of the millions who fell in two world wars. We have disregarded the commitments we made as a community of nations. We have betrayed peoples’ dreams of peace and the hopes of the young. We grew sick with greed, we thought only of our own nations and their interests, we grew indifferent and caught up in our selfish needs and concerns. We chose to ignore God, to be satisfied with our illusions, to grow arrogant and aggressive, to suppress innocent lives and to stockpile weapons. We stopped being our neighbour’s keepers and stewards of our common home. We have ravaged the garden of the earth with war and by our sins we have broken the heart of our heavenly Father, who desires us to be brothers and sisters. We grew indifferent to everyone and everything except ourselves. Now with shame we cry out: Forgive us, Lord!

Holy Mother, amid the misery of our sinfulness, amid our struggles and weaknesses, amid the mystery of iniquity that is evil and war, you remind us that God never abandons us, but continues to look upon us with love, ever ready to forgive us and raise us up to new life. He has given you to us and made your Immaculate Heart a refuge for the Church and for all humanity. By God’s gracious will, you are ever with us; even in the most troubled moments of our history, you are there to guide us with tender love.

We now turn to you and knock at the door of your heart. We are your beloved children. In every age you make yourself known to us, calling us to conversion. At this dark hour, help us and grant us your comfort. Say to us once more: “Am I not here, I who am your Mother?” You are able to untie the knots of our hearts and of our times. In you we place our trust. We are confident that, especially in moments of trial, you will not be deaf to our supplication and will come to our aid.

That is what you did at Cana in Galilee, when you interceded with Jesus and he worked the first of his signs. To preserve the joy of the wedding feast, you said to him: “They have no wine” (Jn 2:3). Now, O Mother, repeat those words and that prayer, for in our own day we have run out of the wine of hope, joy has fled, fraternity has faded. We have forgotten our humanity and squandered the gift of peace. We opened our hearts to violence and destructiveness. How greatly we need your maternal help!

Therefore, O Mother, hear our prayer.

Star of the Sea, do not let us be shipwrecked in the tempest of war.

Ark of the New Covenant, inspire projects and paths of reconciliation.

Queen of Heaven, restore God’s peace to the world.

Eliminate hatred and the thirst for revenge, and teach us forgiveness.

Free us from war, protect our world from the menace of nuclear weapons.

Queen of the Rosary, make us realize our need to pray and to love.

Queen of the Human Family, show people the path of fraternity.

Queen of Peace, obtain peace for our world.

O Mother, may your sorrowful plea stir our hardened hearts. May the tears you shed for us make this valley parched by our hatred blossom anew. Amid the thunder of weapons, may your prayer turn our thoughts to peace. May your maternal touch soothe those who suffer and flee from the rain of bombs. May your motherly embrace comfort those forced to leave their homes and their native land. May your Sorrowful Heart move us to compassion and inspire us to open our doors and to care for our brothers and sisters who are injured and cast aside.

Holy Mother of God, as you stood beneath the cross, Jesus, seeing the disciple at your side, said: “Behold your son” (Jn 19:26). In this way he entrusted each of us to you. To the disciple, and to each of us, he said: “Behold, your Mother” (v. 27). Mother Mary, we now desire to welcome you into our lives and our history. At this hour, a weary and distraught humanity stands with you beneath the cross, needing to entrust itself to you and, through you, to consecrate itself to Christ. The people of Ukraine and Russia, who venerate you with great love, now turn to you, even as your heart beats with compassion for them and for all those peoples decimated by war, hunger, injustice and poverty.

Therefore, Mother of God and our Mother, to your Immaculate Heart we solemnly entrust and consecrate ourselves, the Church and all humanity, especially Russia and Ukraine. Accept this act that we carry out with confidence and love. Grant that war may end and peace spread throughout the world. The “Fiat” that arose from your heart opened the doors of history to the Prince of Peace. We trust that, through your heart, peace will dawn once more. To you we consecrate the future of the whole human family, the needs and expectations of every people, the anxieties and hopes of the world.

Through your intercession, may God’s mercy be poured out on the earth and the gentle rhythm of peace return to mark our days. Our Lady of the “Fiat”, on whom the Holy Spirit descended, restore among us the harmony that comes from God. May you, our “living fountain of hope”, water the dryness of our hearts. In your womb Jesus took flesh; help us to foster the growth of communion. You once trod the streets of our world; lead us now on the paths of peace. Amen.

АКТ ПОСВЯЩЕНИЯ НЕПОРОЧНОМУ СЕРДЦУ МАРИИ

О, Мария, Матерь Божия и наша Матерь, в это тревожное время мы прибегаем к тебе. Ты Матерь, и ты любишь и знаешь нас: от тебя не скрыто ничего из того что у нас на сердце. Матерь милосердия, как часто ощущали мы твою материнскую нежность, твое умиротворяющее присутствие, ибо ты всегда ведешь нас к Иисусу, Владыке мира.

Мы сошли с мирного пути. Забыли трагические уроки минувшего века, о миллионах погибших в мировых войнах. Не сумели выполнить обязательства, что взяли на себя как Сообщество Наций и не оправдали мечты народов и чаяния молодежи. Нас ослепила алчность, мы замкнулись в своих национальных интересах, нас сковал холод равнодушия и парализовал эгоизм. Мы отвернулись от Бога и предпочли жить ложью, копить злобу, убивать жизни и наращивать оружие; мы забыли, что должны защищать ближнего и наш общий дом. Войною мы разрушаем Земной сад, грехом ранили сердце нашего Отца, Который хочет, чтобы мы были братьями и сёстрами. Мы стали безразличными ко всем и ко всему, кроме себя самих. Со стыдом взываем: прости нас, Господи!

В этой юдоли греха, скорби и страданий, перед тайной несправедливости зла и войны, Пресвятая Матерь, напомни нам, что Бог не забывает о нас, непрестанно взирает на нас с любовью, желает простить нас и спасти. Он даровал нам тебя и в твоем непорочном Сердце устроил прибежище для Церкви и человечества. Ты с нами по благости Господа и даже в самых тесных изгибах истории помогаешь нам не сойти с пути к Богу.

Посему, твои возлюбленные чада, мы прибегаем к тебе, стучим в дверь твоего Сердца. В любой час ты внимаешь нам и призываешь к обращению. В эти темные времена поддержи и утешь нас. Каждому прошепчи: «Я здесь с тобой, Матерь твоя». Ты знаешь, как развязать путаницу в наших сердцах и сложные узлы истории. Мы полностью уповаем на тебя. Мы твердо верим, что особенно в час испытаний ты не отвергнешь наши молитвы и придешь помочь нам.

Так поступила ты в Кане Галилейской, когда ускорила час явления Христа миру. Как только на пиру стало утихать веселье, ты указала Христу: «вина нет у них» (Ин 2, 3). О, Мария, скажи это еще раз Богу, ибо ныне исчерпалось у нас вино надежды, исчезла радость, растворились братские узы. Утратилась человечность, разладился мир. Отныне мы способны на любое насилие и разрушение. Нам очень нужна твоя материнская помощь.

О, Матерь, прими наше прошение:

Звезда над морем, помоги нам уцелеть в буре войны.

Ковчег нового завета, укажи нам пути к примирению.

«Небесная земля», верни в мир божественную гармонию.

Прекрати вражду, погаси месть, научи нас прощению.

Избавь нас от войны, сохрани мир от ядерной угрозы.

Царица Розария, пробуди в нас желание молиться и любить.

Царица человеческой семьи, укажи народам путь к братству.

Царица мира, стяжай мир для мира.

О, Матерь, своим плачем разбуди наши ожесточенные сердца. Пусть слёзы, которые ты пролила за нас, оросят эту долину, иссушенную нашей злобой чтобы она снова зацвела. И пока не смолкает лязг оружия, твоя молитва да направляет нас к миру. Пусть те, кто страдает и пытается спастись от бомб ощутят прикосновение твоих материнских рук. Пусть те, кто вынужден оставить свой дом и родину найдут утешение в твоих объятиях. Своим скорбящим Сердцем пробуди в нас сострадание, чтобы мы отворили двери, впустили и окружили заботой всех страждущих и изгнанных.

Святая Матерь Божия, когда ты стояла под крестом, Иисус, видя рядом с тобой ученика, сказал тебе: «Же́но! се, сын Твой» (Ин 19, 26), таким образом каждого из нас он вверил тебе. Затем Он сказал ученику, а в нем и каждому из нас: «се, Матерь твоя!» (Ин 19, 27). О, Матерь, ныне желаем принять тебя в своей жизни и в нашей истории. Сейчас бессильное и обескураженное человечество вместе с тобой стоит у креста. Ему нужно довериться тебе, через тебя посвятить себя Христу. Народ Украины и народ России, с любовью чтящие тебя, обращаются к тебе с мольбою, твое же сердце бьётся за них и за все народы, страдающие от войны, голода, несправедливости и нищеты.

Твоему непорочному Сердцу, Матерь Божия и наша, мы торжественно вверяем и посвящаем себя, Церковь и все человечество, особенно Россию и Украину. Призри на сие деяние, что совершаем с упованием и любовью, останови войну, обеспечь мир во всем мире. Словами согласия, исшедшими из твоего Сердца, растворились врата истории для Владыки мира, и сегодня мы верим, что через твое Сердце в мир войдет мир. Посвящаем тебе будущее всей человеческой семьи, нужды и чаяния народов, тревоги и надежды мира.

Через тебя да изольется на Землю божественное Милосердие и пусть вновь наши дни наполнятся нежным ритмом мира. Же́но, ты ответила Богу да, и на тебя сошел Святой Дух, сделай так, чтобы между нами воцарилось божественное согласие. «Живой источник надежды», смягчи наши сердца. Ты соткала человечество Христа - соделай из нас творцов единства. Как и мы ты ходила по земле - веди нас по пути мира. Аминь.

АКТ ПРИСВЯЧЕННЯ НЕПОРОЧНОМУ СЕРЦЮ МАРІЇ

О Маріє, Мати Божа і Мати наша, ми в цю скорботну годину прибігаємо до Тебе. Ти є Матір’ю, любиш і знаєш нас: від Тебе нічого не приховано з того, що лежить у наших серцях. Мати милосердя, ми багато разів досвідчили Твоєї турботливої ніжності, Твоєї присутності, яка повертає мир, тому що Ти завжди ведеш нас до Ісуса, Князя миру.

Однак ми втратили шлях миру. Ми забули урок трагедій минулого століття, про жертву мільйонів полеглих у світових війнах. Ми знехтували зобов’язаннями, взятими як Спільнота Націй, і ми зраджуємо мрії народів про мир і надії молоді. Ми захворіли на жадібність, ми замкнулися в націоналістичних інтересах, ми дозволили собі бути скованими байдужістю і паралізованими егоїзмом. Ми воліли ігнорувати Бога, співіснувати з нашою облудою, підживлювати агресію, придушувати життя та накопичувати зброю, забуваючи, що ми є хранителями нашого ближнього та нашої спільної домівки. Ми роздерли війною сад Землі, поранили гріхом серце нашого Отця, Який хоче, щоб ми були братами і сестрами. Ми стали байдужими до всіх і до всього, окрім до самих себе. І з соромом кажемо: прости нам, Господи!

У нещасті гріха, у наших зусиллях та слабкостях, у таємниці несправедливості зла і війни Ти, Пресвята Мати, нагадуєш нам, що Бог не покидає нас, але продовжує дивитися на нас з любов’ю, прагнучи пробачити і знову піднести нас. Це Він дарував нам Тебе і розмістив у Твоєму Непорочному Серці пристановище для Церкви і для людства. Завдяки Божественній доброті Ти є з нами і ведеш нас з ніжністю, навіть через найтісніші вигини історії.

Тож прибігаємо до Тебе, стукаємо у двері Твого Серця, ми, Твої дорогі діти, яких Ти не втомлюєшся відвідувати і запрошувати до навернення. У цю темну годину прийди, щоб допомогти нам і втішити нас. Повторюй кожному з нас: «Хіба Я не тут, Я, котра удостоїлася бути твоєю Матір’ю?» Ти знаєш як розв’язувати плутанину у наших серцях та вузли нашого часу. Ми покладаємо нашу довіру в Тобі. Ми впевнені, що Ти, особливо в хвилині випробування, не знехтуєш нашими благаннями і прийдеш нам на допомогу.

Саме так Ти вчинила в Кані Галілейській, коли прискорила годину втручання Ісуса і впровадила його перший знак у світі. Коли свято перетворилося на смуток, Ти сказала йому: «Не мають вина» (Йн 2, 3). Повтори це ще раз Богу, о Мати, бо сьогодні у нас вичерпалося вино надії, зникла радість, розчинилося братерство. Ми втратили людяність, ми зруйнували мир. Ми стали здатними на будь-яке насильство і знищення. Нам терміново потрібне Твоє материнське втручання.

Тому прийми, о Мати, це наше благання.

Ти, зірко моря, не допусти, щоб ми потонули в бурі війни.

Ти, Ковчегу Нового Завіту, надихай плани та шляхи примирення.

Ти, «небесна земле», поверни у світ Божу злагоду.

Погаси ненависть, вгамуй помсту, навчи нас прощати.

Визволи нас від війни, вбережи світ від ядерної загрози.

Царице Розарію, пробуди в нас потребу молитися і любити.

Царице людського роду, вкажи народам шлях братерства.

Царице миру, виклопотай мир для усього світу.

Твій плач, о Мати, нехай зворушить наші зачерствілі серця. Нехай сльози, які Ти пролила за нас, зроблять квітучою долину, яку висушила наша ненависть. І поки не стихає гуркіт зброї, нехай Твоя молитва налаштує нас до миру. Нехай Твої материнські руки голублять тих, хто страждає і втікає під гнітом бомб. Твої материнські обійми нехай втішають тих, хто змушений покинути власні домівки та свою країну. Нехай Твоє Скорботне Серце мотивує нас до співчуття і спонукає нас відчинити двері та подбати про поранене й відкинуте людство.

Пресвята Богородице, коли Ти стояла під хрестом, Ісус, побачивши учня поруч із Тобою, сказав Тобі: «Ось Син Твій» (Йн 19, 26), таким чином довіривши Тобі кожного з нас. Потім до учня, до кожного з нас, Він сказав: «Ось мати твоя» (Йн 19, 27). Мамо, ми прагнемо зараз прийняти Тебе у нашому житті та нашій історії. У цю годину з Тобою під хрестом перебуває виснажене і збентежене людство. І йому потрібно довіритися Тобі, щоб через Тебе присвятити себе Христу. Український народ та російський народ, які вшановують Тебе з любов’ю, прибігають до Тебе, а серце Твоє б’ється за них і за всі народи, підкошені війною, голодом, несправедливістю і нещастям.

Тому ми, о Мати Божа і наша, урочисто ввіряємо і присвячуємо Твоєму Непорочному Серцю себе, Церкву і все людство, а особливо Росію та Україну. Прийми цей наш акт, який ми здійснюємо з довірою і любов’ю, вчини так, щоб закінчилася війна, наповни світ миром. Твоє «так», що вийшло з Твого Серця, відкрило двері історії для Князя миру; ми віримо, що знову через Твоє серце прийде мир. Тому ми присвячуємо Тобі майбутнє всієї людської родини, потреби та очікування народів, тривоги та надії світу.

Нехай через Тебе проливається на Землю Боже Милосердя і повертається лагідний ритм миру, щоб відмірювати наші дні. Жінко, що сказала «так», на яку зійшов Святий Дух, поверни нам Божу гармонію. Втамуй спрагу наших засохлих сердець, Ти, яка є «живим джерелом надії». Ти сплела людську натуру Ісусу, вчини нас ремісниками єдності. Ти ходила нашими шляхами, веди нас стежками миру. Амінь.

Lex Anteinternet: An etymological note on Russian and Ukrainian, sort of.

Lex Anteinternet: An etymological note on Russian and Ukrainian, sor...: 

An etymological note on Russian and Ukrainian, sort of. The lingering Greek influcence in the Black Sea.

Both languages are, of course, Slavic Indo-European languages.  I don't speak them, of course.  But I'm often struck by how bits and pieces of them appear to be similar to Greek.

I don't know the reason for this, but of course the Eastern Roman Empire (Byzantine) did stretch up into the Ukrainian region and influenced.  Russia remained beyond it, but it was Eastern Christianity that Christianized the entire region, rather than Western for the most part (although the further west you go, the less true this is).

I was thinking of this in regard to the besieged city of Mariupol.

What's that mean?

Well, "pol", means city.  Pretty Greek.  As in "póli" (πόλη).  As in, more specifically, for example, Thermopoli.

For those here in Wyoming, that reminds us of "polis".  Polis ( πόλις) is a Greek word too, but it means a city state.

Does "pol" mean city in Russian and Ukrainian.

Nope.

What that tells us is that this lingering use goes way back.  But the naming of the city does not.  It goes back to 1779, and was originally named Marianopol, being named for the Russian Empress Maria Feodorovna, sort of, but also after the Greek city of Mariampol, which was a suburb of Bakhcisarai in Crimea.  That Greek village was named for the Virgin Mary.  The Russians forcibly removed a lot of Greek Orthodox Christians from Crimea to there, in fact.

"Mary's City".

Mariupol actually had a small remaining Greek population, part of a complicated story which has to do with what was once a fairly large Greek presence in the greater region, stretching from the Black Sea, through Anatolia, and into Palestine.  That widely spread population has greatly decreased in modern times, dating back to a retreat in presence that's now a century old as populations began to concentrate following World War One, often due to force and war.  Prior to the Russian invasion this year, about 90,000 ethnic Greeks remained in the city, but many more Ukrainians have Greek ancestors due to intermarriage.

At noon Eastern Time, Pope Francis will  engage in an Act of Consecration of Ukraine and Russia to the Immaculate Heart of Mary, this is the Feast of the Annunciation.  He's invited Bishops round the world to join him in the same.

Mural of the Sacred Heart of Mary in Salt Lake City, Utah.