![]() |
8:48pm |
Updated status on Facebook.
Deacon Jim New blog post: Lenten fish fries and other culinary delights http://tinyurl.com/cx9br7.
|
![]() |
8:48pm |
Posted a tweet on Twitter.
New blog post: Lenten fish fries and other culinary delights http://tinyurl.com/cx9br7
|
![]() |
9:09pm |
Posted a tweet on Twitter.
New blog post: All for fear http://tinyurl.com/ahcm23
|
![]() |
9:15pm |
Updated status on Facebook.
Deacon Jim New blog post: All for fear http://tinyurl.com/ahcm23.
|
![]() |
9:50pm |
Scrobbled 24 songs on Last.fm. (Show Details)
|
![]() |
10:20pm |
Posted a tweet on Twitter.
New blog post: More on celibacy http://tinyurl.com/asrqv8
|
![]() |
10:20pm |
Updated status on Facebook.
Deacon Jim New blog post: More on celibacy http://tinyurl.com/asrqv8.
|
![]() |
11:00pm |
Posted a tweet on Twitter.
New blog post: …and Polish priest don’t like it either http://tinyurl.com/alojj5
|
![]() |
11:00pm |
Updated status on Facebook.
Deacon Jim New blog post: …and Polish priest don’t like it either http://tinyurl.com/alojj5.
|
![]() |
11:19pm |
Posted a tweet on Twitter.
New blog post: Exhibitions at the Tate http://tinyurl.com/bo8o8n
|
![]() |
11:19pm |
Updated status on Facebook.
Deacon Jim New blog post: Exhibitions at the Tate http://tinyurl.com/bo8o8n.
|
![]() |
12:15am |
Updated status on Facebook.
Deacon Jim New blog post: March 3 – Lament of our Lady under the Cross by Anon. http://tinyurl.com/c52bs8.
|
![]() |
12:15am |
Posted a tweet on Twitter.
New blog post: March 3 – Lament of our Lady under the Cross by Anon. http://tinyurl.com/c52bs8
|
From ArtDaily: Miroslaw Balka to Undertake Next Commission in The Unilever Series at Tate Modern
LONDON.- Tate and Unilever announced that the Polish artist Miroslaw Balka will undertake the tenth commission in The Unilever Series for the Turbine Hall at Tate Modern (13 October 2009 —“ 5 April 2010).
Born in Warsaw, Poland in 1958, Balka lives and works in Warsaw and Otwock. This will be the artist’s first public commission in the UK, which will be unveiled on Monday 12 October 2009. Miroslaw Balka is one of the most significant contemporary artists of his generation. His work has had critical acclaim both in this country and internationally. Comprising installation, sculpture and video, Balka’s works explore themes of personal history and common experience drawing on his Catholic upbringing and the fractured history of his native country, Poland. Intimate and self-reflective, his works demonstrate his central concerns of identifying personal memory within the context of historical memory.
In works such as Oasis (C.D.F.) (1989), he suggests a domestic setting in which the daily rituals of human existence are played out. Eating and sleeping, love and death are evoked using materials which have a particular resonance for Balka such as milk, wooden planks from his childhood home and pine needles salvaged from the tree that grew outside his window. In this work dedicated to the German Romantic painter Caspar David Friedrich, Balka invokes both the spiritual and the everyday.
Central to Balka’s work is the use of materials of humble quality such as ash, felt, soap, salt and hair to give a sense of spirituality through their association with lives lived and memories left behind. Salt, for example, alludes to human emotions in the form of sweat or tears, whilst soap evokes the intimate yet universal daily rituals of cleansing as explored in Hanging Soap Women (2000), in which used bars of soap donated by women are strung together on a wire. In the installation, 190 x 90 x 4973 (2008), Balka constructs a wooden walkway with walls measuring 190cm high (the artist’s height) without any ceiling and made from simple common building materials such as plywood, creating a claustrophobic tunnel with no visible destination.
Memorials play an important role in Polish society but also in Balka’s personal experience —“ his grandfather was a monumental stonemason and his father an engraver of tombstones. His early performances and sculpture referred to his experience of the rituals of Catholicism, perhaps made more intense in a country where religion was repressed…
I would love to see this. If we reflect on this work we see the underlying Catholic connection – the communion of saints, the Church triumphant. It is our connection, raw and closest to the heart, seen through eyes of faith, made beautiful.
For more information visit the Tate
Also from the Tate: Symbolism in Poland and Britain from 14 March to 21 June, 2009.
From CathNews: Polish priests want to marry
Most Polish priests favour an end to celibacy and twelve percent say they are already in a relationship with a woman, a survey has found.
The research has dealt a blow to the country’s reputation as a champion of traditional Catholic values, the UK Telegraph reports.
A survey of over 800 priests carried out by Professor Josef Baniak, a sociologist specialising in religious affairs, found that 53 percent would like to have a wife, while 12 percent admitted that they were involved in a relationship. A further 30 percent said that they had had a sexual relationship with a woman.
Professor Baniak concluded from earlier research that the desire to have a relationship and a family was one of the key reasons for priests leaving the priesthood.
His latest research echoes an earlier survey carried out by the Tygodnik Powszechny newspaper. The conservative publication, aimed at Catholic intellectuals, found that as many as 60 percent of priests wanted the right to marry.
Professor Baniak’s survey, however, has come under fire from the Church. Bishop Wojciech Polak, chairman of the Church’s Vocations Council, described it as “full of generalisations”, adding that he found the “conclusions hard to agree with.”
Bishop Polak must not have access to the books and records as the auxiliary bishop of Gniezno. He’s obvioulsy missed the priests who have long-term “housekeepers,” have left to marry, have committed suicide because they cannot reconcile their conflicted relationships, or who have dumped their housekeeper and her (really their) children on the dioceses’ doorstep.
Of course “new trends” in Polish seminaries will change the balance. Perhaps Bishop Polak is concentrating on those changes.
More from Bishop Polak in Catholic Church in Poland reports sharp drop in vocations. Methinks that the Bishop has his fingers in his ears and is signing a hymn very loudly.
From the Kennebec Journal: Celibate priests: boon or bane?
I won’t go on to quote from the article. It’s the usual set of arguments and some of the typical confusion between man-made laws like celibacy and other teachings that people would like to change even though they are immutable. I cite the article only because it contains a reference to the PNCC.
Personally, I think that the media would be just as disenchanted with the Catholic teaching of the PNCC as they are with the Roman Church’s teachings on secular culture’s hot-button issues.
If a writer were to set aside those big red arguments and develop some sort of columnar list of agreed points and differences I think they would be able to develop a compelling piece on Churches’ varied approaches to the human condition and Their understanding of God’s relationship to mankind. Of course it would take time and a lot of research. Anyone out there?
From TPMCafe: Huntington revisited
After Professor Samuel Huntington passed away on December 24, I held off commenting on his work during the first 30 days of mourning out of respect for the norms that govern such a period. I believe we are now ready for a balanced review of his work.
The theme that runs throughout Huntington’s various works is best characterized as a theory of fear. His books typically identify a mounting threat, such as Mexican immigrants, Islamic civilization, or democratic proclivities, and then point to the need for strong national-unity building measures and mobilization of the people (including militarization) in response to the barbarians at the gates. Sometimes, the argument is formulated in basically analytical terms: If the required vigorous responses to the particular challenge at hand are not forthcoming, various calamities will ensue (e.g., the U.S. will lose a large part of its territory to Mexico and its Anglo-Protestant identity will be undermined) that will implicitly call for stronger countermeasures. In other cases, advocacy for powerful antidotes is quite explicit. As Huntington puts it in the Foreword to Who Are We?, he is writing as a patriot and a scholar, in that order.
Taken on its own, the threat-response thesis is unproblematic, a correlation the validity of which even people without social training can readily discern, and one that has often been repeated in the annals of social analysis. When the Nazis were about to overrun Britain, the country suspended habeas corpus. And few, even among the strongest supporters of Israel, would deny that while continuous threats from armed neighbors and terrorists and the responses to these threats have helped keep the segments of Israeli society together, they have also involved a measure of militarization and have imposed limits on civil rights.
The key issue then is to determine whether a nation truly faces particular threats or whether such concerns are largely drummed up, if not totally manufactured–say, in order to keep a nation under the control of one powerful elite or another and to make its citizens accept various governmental measures that they otherwise would not tolerate. These measures might include the curtailment of rights, economic belt-tightening, and discrimination against foreigners, among others. It is a familiar issue, seen for example in the debates over whether or not Saddam actually possessed nuclear weapons that could pose an imminent threat to the United States. Even more recently, it has been witnessed in the argument over whether or not Social Security is indeed in “crisis.” We must ask: If the various threats are real, what is their magnitude? And if the dangers are vastly exaggerated, what purposes are served by such a politics of fear…
A good read, putting our country’s trends in perspective. The only point I would make is that Huntington just represented one side of the fear mongering elitist class. It really isn’t left/right, liberal/conservative, Democrat/Republican. The sins are the same, the power grab in a different dress; with all the dresses from the same nation over individual dressmaker. Sadly, our rights diminish, our freedoms like sands through the fingers of a fear filled child.
In the Albany, New York area check out the Polish Community Center, 225 Washington Ave Ext, Albany NY 12205 (call 518-456-3995) every Friday between February 27th and April 10th, 4-8pm for a tremendous fish fry. My family and I went last week. I literally felt like the Apostles had just dumped their nets full of fish on the table. The fish was tasty, with great fixins’ and a side of homemade sauerkraut salad. The service was personal and exceptional. They have Polish beers too — you can’t go wrong…
From the Cleveland Plain Dealer: Lent is here and that means it’s fish-fry season: Your local guide
St. Mary’s Polish National Catholic Church — 5375 Broadview Road, Parma, Ohio. 216-741-8154. 4-7 p.m. Fridays, March 13 through March 27. $8. Includes pierogi, slaw or applesauce, fries, bread and butter, coffee and dessert.
As BigSister28 noted in the comments section to the article: “St. Mary’s Polish National Catholic Church on Broadview Road has, without a doubt, the best pierogies. And the best homemade cupcakes for dessert.”
…and from the Standard-Speaker: Hometown happenings
A potato cake and soup sale will be held at Ss. Peter and Paul PNCC, Adams Street, McAdoo, Pennsylvania on every Friday during lent and the soups available include pasta fagoli, tomato, potato mushroom, vegetarian vegetable, macaroni and cheese and haluski. Advanced orders are appreciated, but walk-ins are welcome. For more information call 570-929-1250 or 570-929-1558.
Smacznego! Bon Appétit!
My vocabulary so small! Hope’s term Tomorrow
Is only conjugated in Your person
While Love’s word evades my tongue and fails
To compose itself from Hunger’s lettersBy despair emboldened, I’m leaving Your dream
Gripping my own with teeth in desperate hope.
Tell me: is there anything else to do
When even Death can’t verbalize its works?
Translation by Tomasz Gil and used with permission of the translator.
Mój słownik jest ubogi! Słowo nadziei: “jutro”
Odmienia się jedynie przez Twoją osobę.
A już słowo miłości omija język: złożyć
Z głosek głodu się nie chce lub składa za późno,Gdy już, rozpaczą harda, Twój sen opuszczam: z moim
Snem w zębach, jak nadzieja rozpaczliwa każe.
Powiedz: czy coś innego czynić mi pozostaje,
Gdy śmierć też nie potrafi jeszcze się wysłowić?