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serpenteve · 3 years ago

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funny how haters keep saying darklinas are old white women and throw race accusations but i and all my darklina friends are non-white (and non-american) and most of those screaming at us about how darklinas are freaks ARE white lol

Okay, so I have a lot of thoughts about this.

Sometimes certain demographics will gravitate towards particular stories because some part of it resonates with their own experiences. People from marginalized groups have a history of being demonized in fiction from banned books to the Hays Code. It's how Guillermo del Toro basically took Creature from the Black Lagoon and subverted all the tropes to create Shape of Water. Lindsay Ellis did a great video essay on the appeal of the monster boyfriend that tracks the evolution of the monster being recast as a sympathetic hero whose struggle for acceptance can be mapped to real-world marginalization.

In a lot of these stories, you have a conventional white hero saving an infantalized white woman who gets cast as the damsel in distress with little to no agency. Does she even like this hero? Who knows or cares because the fact that he saves her means he's entitled to her. The monster "corrupting" her can often be read as a societal fear that since women clearly have less moral fibre to resist temptations, they will be the conduit that brings the evils of communism, interracial marriages, the gay agenda, pagan religions, and anything else that will doom polite WASP society and bring the end of civilization as we know it!!!!1111 😱😱😱

The ironic thing is that the original source material tracks very closely to this historical idea of the white hero having to save his white love interest from the "evil" monster, who can be read as being part of some marginalized group (*cough usually a stand-in for a MOC cough*). I've already written a lot about why book!Mal really grinds my gears, but one of the most irritating and sinister things about his character is his unwillingness to accept Alina's Grisha status. He hates it because he feels entitled to have her and can't stand that this means there will always be a part of her that doesn't exclusively revolve around him. Now, maybe if he had a character arc that was paced similarly to Matthias' bigotry towards Nina, I'd feel differently about it. But Mal getting rewarded for his hostility towards Alina and her relationship to her powers was one of the grossest parts of the original trilogy. Meanwhile, the person who accepts her powers becomes the villain and every step Alina takes towards embracing her powers and that part of herself gets demonized and painted as "oh noes corruption!11" 😱😱

Accusing Darklina shippers of being racist is entirely a new thing that only popped up because of the Netflix adaptation racelifting Alina and Mal. Importing real-world prejudices and racism into a fantasy world with existing fantasy prejudices is incredibly awkward considering the direction the source material takes.

On the one hand, we have the Grisha as a marginalized group whose only sanctuary is the Second Army. Because this is fantasy and nothing is explicitly coded, lots of readers mapped their own experiences as a POC, as a queer person, as a Jewish person, as a member of any group that gets unjustly demonized and institutionally discriminated against. The metaphor was very flexible that way. On the other hand, we have anti-Shu racism and inconsistently written anti-Suli racism that doesn't go challenged. So as POC, we are told to map our experiences in how Alina navigates this mostly-white world because the prejudice she faces has been made explicit as racism (specifically anti-Asian racism). But then we're told we can't map our experiences in the way Grisha are treated, nor are we meant to root for them trying to improve their rights as a persecuted class because the Darkling is the villain. It's just messy and confusing and a complete headache to navigate.

Two kinds of bigotry exist in this fantasy world (one made explicit and imported from the real world, the other left implicit and completely fictional) but the way the story frames and treats them completely contradicts one another.

#viv answers #cw: racism #ummmm i wasn't expecting to write this much but oh well #sorry for having OPINIONS yall #anti mal #archie can be excused from this narrative thank you lol #darklina

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yetanotherbuffyblog · 3 years ago

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Buffy has a new toy.

And dang it’s cool.

Buffy picks up the sweet axe (which seems to connect to Slayers in a way it doesn’t to anyone else) that she got and she’s about to rip into Caleb, but she’s told her friends are in trouble, and she goes and saves the group that Faith led when they’re being attacked by Uber Vampires. She leads them back home, including a wounded Faith. She shows off the axe to the group, which is sort-of-dubbed the ‘Slayer Scythe’ despite very obviously not being a scythe. She charges Giles and Willow to find out the origin of the weapon.

Also Buffy has Xander kidnap Dawn to take her away from the danger; when she wakes up and Xander explains, handing her the note Buffy left, she tazes Xander and drives back.

And the First bonds with Caleb, or something?

Buffy has heart-to-hearts with Faith and with Spike, and she follows the lead Willow and Giles came up with that suggests the axe is Egyptian or something, and she finds a pyramid tomb in the cemetery and enters. There’s a Guardian there, who claims to be the last of an order that oversaw the Watchers and that the axe was made for Slayers for the final battle against evil. Apparently it was used to kill the last pure-blooded demon from the world, and it’s there to be taken up by Slayers again when needed (Caleb noticeably could not pull it from the stone it was lodged in).

And then Caleb kills the Guardian, and so Buffy and Caleb fight. It’s closer this time, until ANGEL COMES RIGHT THE FUDGE OUT OF NOWHERE and gives her an opening, and she continues the fight without any more interference, cutting him in the gut with the axe.

The episode ends with Angel and Buffy making out. But OHES NOES! Spike is watching, and the First taunts him over this.

Notes! (Written mostly while I was watching the episode):

-The axe thing has a stake in it too? That’s a pretty cool weapon. It reminds me a bit of the Combat Cross in the Lords of Shadow games that is a chain whip and also a stake for killing vampires.

-The axe is REALLY cool.

-The Potentials really should have been given a lot more weapons and training with dealing with Uber Vampires.

-Viewing falling into Caleb’s trap as a punishment or karma for not following Buffy is stupid considering what happened the first time they fought Caleb.

-They refer to it as a scythe, which is a bit weird because it’s obviously an axe? A scythe is a thing that exists and that’s not it!

-Giles is baffled about how he couldn’t have heard of the axe before, which is because, I assumed, they just made it up this season.

-I feel as if we still don’t really have a satisfactory backstory for Caleb.

-The research Willow and Giles do is such weird BS-- “The vineyard used to be a monastery but the artifact is clearly pre-Christian”--HOW. HOW IS IT PRE-CHRISTIAN.THERE ARE NO PAGAN SYMBOLS ON IT, IT HAS NO WRITING OR PAGAN SYMBOLS. AND HOW DOES THAT PRECLUDE IT FROM BEING HELD BY MONKS. ARE YOU STUPID.

-And they just have their research on a random website. Although I suppose in a world with demons and such this stuff MIGHT be on the Internet.

-The weird demon image we get of the First is not… great CGI.

-If the First can possess someone, why hasn’t that happened before?

-As I guessed, Buffy is horrified to find out that Faith and Wood fondued in the house, in her room.

-I like when Faith and Buffy bond. I don’t want them to be BFFs but I like the idea that even if they don’t always get along, there’s an understanding between them, because there’s something they share that no one else does.

-“All I did was hold you and watch you sleep, and it was the best night of my life.” I am FAIRLY certain that Stephenie Meyer watched this show.

-Andrew and Anya are stealing from the hospital? Apparently town’s been evacuated so I suppose it’s not that bad, it’s more like raiding supplies from an abandoned facility.

-Anya praising humanity’s willingness to fight and then insisting she doesn’t love them (us) is kind of amazing.

-WHEELCHAIR FIGHT! It’s kind of out of place here but I don’t mind because it’s fantastic and what I might do if I had the chance.

-I’m sorry but the axe thing feels, like Caleb, like something else that came right the fudge out of nowhere--and makes sense because the foreshadowing for it comes in with Caleb. This feels more like plugging a narrative hole for something to help out against the uber-vamps. Though TV Tropes tells me a tie-in comic explains it better and makes it less of an armpit pull.

-The Guardian does not believe, at first, that Buffy is actually her name.

-ANGEL?! HWAT?!?

-Cut off Caleb’s head to be sure. Check for a pulse.

-That upon seeing Angel again they decide to make out for a bit feels very dishonest to their characters? I know she’s been under a lot of stress, but that’s not how they interacted last time they met up after a while. I know a ton of people see Angel as Buffy’s TRUE LUV but this is not… how they act? It’s inserted to cause drama with Spike, and that’s a pain.

-I have one episode left in this entire series. Wow.

#Buffy The Vampire Slayer #Buffy Summers #Faith Lehane #Xander Harris #Dawn Summers #Rupert Giles #Angel #Spike #Andrew Wells #Anya #Slayer #7x21

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dumb-bitches-podcast-blog · 5 years ago

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English Transcript of “Dumb Bitches Podcast”

Introduction

(Introduction music)

All: Dumb Bitches! (children cheering)

Linor: This podcast was created as an academic project for Comics: Seeing Differently with Dr. Galvan at the University of Florida.

Linor: I’m Linor Sevilla and I’m majoring in Psychology.

Jamie: I’m Jamie Alexander and im majoring in English and Advertising.

Erin: I’m Erin Russell and I’m majoring in English. Raisa: I’m Raisa Karim and I’m majoring in Political Sciences.

Erin: This episode revolves around Dumb, a 2018 graphic memoir written and illustrated by Georgia Webber. It explores the life of author Georgia Webber as she struggles with a vocal injury and disability.

Jamie: So, let's get into it! In this Podcast, we will discuss how Dumb raises questions about women’s health issues. There are multiple occasions where medical professionals overlook or minimize Georgia’s symptoms. For example, on page 126...

Topic 1: Women’s Health issues (being taken seriously)

Jamie: ...we see how the words of the male doctor follow Georgia throughout her illness. He says, “I don’t want to tell you it’s all in your head, but you know, your body is affected by stress, and I know it’s hard, but there’s not much I can do.” This kind of language diminishes the seriousness of Georgia’s suffering, which is emphasized through her response, “nobody’s helping me,” as the last element on the two page spread. Also, Webber depicts him as physically more imposing than the other characters on page 126, where he encompasses a disproportionately larger section of the page than Georgia.

Erin: According to a 2017 Harvard Health Blog article by Laura Kiesel, women in pain are much more likely than men to receive prescriptions for sedatives instead of pain medication. 70% of chronic pain patients are women, but 80% of pain studies are conducted on male mice or human men.

Jamie: It’s also important to try to keep in mind that not all people with uteruses or vaginas are women and that these issues also affect non-binary, trans, and other femme-identifying people.

Linor: Have any of you had experiences with chronic pain or dismissive doctors?

Raisa: I have. A little over a year ago, I went to my doctor for a suspected UTI multiple times over the course of 6-9 months. The urine tests would often come back negative, so I’d go back and she would prescribe me antibiotics anyway. The UTIs would go away, but come back again a couple weeks later. This went on and on and I was in severe pain for months to the point where my issue became chronic. But my doctor at the time continued to be dismissive, telling me to have less sex. That was so sexist! I wasn’t even having sex. I saw another doctor who did a wet mount and it turned out my UTIs were caused by an underlying case of bacterial vaginosis. I’m thankful for her, but my previous doctor’s dismissiveness ruined my ecosystem and now I have chronic yeast infections and BV. It’s tough!

Erin: Oh my gosh, Raisa, that’s awful! I’m so sorry that happened to you.

Raisa: Thanks, Erin.

Linor: These types of interactions with medical professionals can really affect patients’ mental health. They certainly impact Georgia in negative ways, as she has to visit several different doctors before finding one who is able to help her. We will take a look at that right after our segment, “Dumb Tips for Dumb Bitches!”

Dumb Tips for Dumb Bitches

(“Dumb tips for dumb bitches” transitional song)

Raisa: Hey, dumb bitches! The New York Times published an article in 2018 titled “When Doctors Downplay Women’s Health Concerns” by Camille Noe Pagan. Here is a “For Dummies” edition on how to ensure your health concerns are taken seriously with advice from Dr. Powell, the director of the Montefiore Einstein Center for Bioethics, a center which focuses on issues most likely to improve patient care, human subjects research, and health policy.

Erin: Tip one from Dr. Powell is to ask WHY a doctor is giving a certain recommendation and if there is a GUIDELINE for that recommendation.

Raisa: Tip two is to be DIRECT. If you are concerned about your doctor’s recommendations, please express it! A good doctor will be able to take a step back and reassess.

Erin: The third tip is to realize that only you can experience your own body. You most likely are not overreacting if you are concerned. Check your own bias!

Raisa: Finally, a tip from me. This from my own experiences of having symptoms overlooked by doctors. Always get a second, or even third, opinion!

(“Dumb tips for dumb bitches” transitional song)

Topic 2: Mental Health

Jamie: Going back to the discussion of Dumb, negative interactions with doctors can also have impacts on mental health. Georgia mentions not only anxiety, but also her struggle with disordered eating. On page 157, while shopping for food, Georgia thinks “what if my eating disorder comes back.”

Erin: That’s such a big deal and it was surprising to see how off-handed and glossed-over that comment was! I think she included this comment to show how she has a history of mental illness and how her doctor made her so upset that she was worried about the return of her eating disorder. That’s horrible. How do you even deal with something like that?

Linor: Well, Erin, Georgia’s memoir really emphasizes the importance of having a support system when facing pressure in your mental health. Georgia leans on her friend and vents about her struggles with her disability and finds comfort in just being able to speak to someone else about it. It ends up giving her motivation to continue illustrating her comics. Having others to relieve your mental stress can be more healing than you might think.

Raisa: Absolutely, having a support system is invaluable. But also don’t be afraid to reach out to medical professionals about your mental health. Unfortunately, that can be a luxury sometimes and the mental health system isn’t perfect, but, if you’re able, reach out to a psychiatrist to get diagnosed. As someone that has been in the mental health system for a while, having my illness diagnosed validated my feelings. Spending time taking medication and seeing a therapist regularly will also put you on the right track to the road to better mental health. It takes time and that sucks, but don’t give up!

Jamie: If you are experiencing self-harm thoughts, issues with your appetite, or other mental health symptoms please reach out! The UF’s CWC (the Counseling and Wellness Center) offers urgent services 24/7 at 352-392-1575 as well as urgent walk-in sessions during business hours at both of their locations.

Erin: The Center also provides semester-long treatment plans after a triage consultation. Reach out to the CWC for more information on their services! If you are feeling suicidal, you can also call the National Suicide Prevention Hotline at 1-800-273-TALK. That’s 1-800-273-8255.

Linor: What can we do if someone we know is suffering?

Erin: Reach out to that person! If you show them that someone is noticing their suffering and cares, they’re more likely to seek help.

Raisa: If you’re interested in more comics from Georgia Webber, especially ones about her experiences with anxiety and other mental health disorders, you can check out her short comics for free on The Hairpin.

End of Podcast

Erin: While this story does discuss some very serious and difficult topics, it doesn’t only focus on the bad parts of disability. There are several times throughout the narrative that Georgia highlights the positive experiences she’s had while dealing with her disability.

Linor: As we discussed previously, there are times throughout the novel where Georgia has some really positive interactions with her friends as she shares some of what she’s struggling with. There are also points where she’s able to communicate with others without speaking that make her feel a little more secure in her situation. The largest section of positivity is the very end of the graphic novel, illustrated almost entirely in red, where Georgia receives a free session from a vocal coach and begins to focus on caring for herself, mentally and physically.

Erin: We find that it’s really important to make aspects of this narrative positive, and especially notable that the novel ends on a positive note. People who have disabilities should be able to see that they can find joy in spite of and even because of their disability. For this story to end on such a positive note, and with this strong message of caring for and being gentle with yourself, is incredibly impactful, and can provide so much hope to people who may be struggling with their disability.

Raisa: Speaking of disability, we care deeply about making our podcast as accessible as possible. Please check out the rest of our podcast site where we have a transcript of the podcast in both English and Spanish as well as many visual aids. Thank you, and goodnight.

(Ending music)

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jamesgraybooksellerworld · 4 years ago

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281J Early 15th century Homiliary

{Homiliarius doctorum qui omiliarius dici solet … Hieronymi Augustini, Ambrosii, Jo. Chrysostomi, Gregorii, Origenis, Bede et complures ..}?

St Augustine (354- 430), John Christomos (349-407) St Benedict , Pope Leo I(440-61) ( and others)

For this collection of Homilies, who was the editor is not certain, and while traditionally it is attributed to Paul the Deacon approximately 720-799 There is also supposition that it was collected by Alcuin or even Bede.

What we do know is that the production of Homiliary began in the 780s when Charlemagne (742/743–814) appointed Paul the Deacon to compose a Homiliary. Charlemagne,” has been represented as the sponsor or even creator of medieval education, and the Carolingian renaissance has been represented as the renewal of Western culture. This renaissance, however, built on earlier episcopal and monastic developments, and, although Charlemagne did help to ensure the survival of scholarly traditions in a relatively bleak and rude age, there was nothing like the general advance in education that occurred

later with the cultural awakening of the 11th and 12th centuries. Learning, nonetheless, had no more ardent friend than Charlemagne, who came to the Frankish throne in 768 distressed to find extremely poor education systems” [EB] “Charlemagne stands out as the personification of everything that is unselfish and noble, a conqueror who visualized himself as the champion of European unity with the purpose of saving Europe through imperial conquest—an evangelist with a sword. As it turns out, Charlemagne did see himself as the Conqueror of everything pagan and heterodox and the divinely destined builder of Augustine’s City of God—of “one God, one emperor, one pope, one city of God.”[2] It was as if Charlemagne consciously sought to fulfill Plato’s vision of the ideal philosopher king. After all, Europe badly needed a conquering strong man like David of old, who could exercise wisdom and discernment in the sustainment of God’s new Jerusalem on earth.” [Gregory W. Hamilton ;http://nrla.com/charlemagne-and-the-vision-of-a-christian-empire/]N

So, We do know that ” From a very early time the Homilies of the Fathers were in high esteem, and were read in connection with the recitation of the Divine Office. That the custom was as old as the sixth century we know since St. Gregory the Great refers to it, and St. Benedict mentions it in his rule (Pierre Batiffol, History of the Roman Breviary, 107). This was particularly true of the homilies of Pope St. Leo I, very terse and peculiarly suited to liturgical purposesThis particular Homilarium Begins [folio cxli] with Ambrose (340-397) Homilies for the Quadragesima (forty days of Lent -Yes lent is longer than 40 days even though there are more 40 days from Ash Wednesday to Easter. ( counting the days of Lent excluding its Sundays and the Sacred Triduum, which technically is a separate sacred time.) This takes up to folio 224 (cclxxiiii). Following St Ambrose who has iv sermons in this section are sermons by Origen, Bede , John Chrystosom Cyrill , Augustine , Peter Chrysologus Archbishop of Ravenna , Alcuin of York .

After the Quadragesima series begins the Homilies for The Passion of Christ (Holy Week) On Palm Sunday, Jesus and his disciples spent the night in Bethany, a town about two miles east of Jerusalem. This is where Lazarus, whom Jesus had raised from the dead, and his two sisters, Mary and Martha lived. They were close friends of Jesus, and probably hosted Him and His disciples during their final days in Jerusalem.

This section (folios 141-245 )of Homilies begins at Quadragesima see above.

Then Holy Week/Passione homilies occupy folios 246-312.

Augustine of Hippo (13 November 354 – 28 August 430 AD) ,Gregory (3 September 590 to 12 March 604 AD) , Pope Leo (440-416 AD), Chrystomos (347–407)

Next in course is Palm Sunday “Dominica in ramis palmarum folios 313-337

Abbot Bernard (1090-1153), Pope Leo (440–461), Cyprian (200-258) , Chrystomos(347-407) Ambrose: (c339-397)

The final leaf is Easter Saturday (Sabbato sancto pasche)

Probably the first 140 leaves made up Homiletic commentaries on the Old Testament: the Hexaemeron (Six Days of Creation); De Helia et ieiunio (On Elijah and Fasting); De Iacob et vita beata (On Jacob and the Happy Life); De Abraham; De Cain et Abel; De Ioseph (Joseph); De Isaac vel anima (On Isaac, or The Soul); De Noe (Noah); De interpellatione Iob et David (On the Prayer of Job and David); De patriarchis (On the Patriarchs); De Tobia (Tobit); Explanatio psalmorum (Explanation of the Psalms); Explanatio symboli (Commentary on the Symbol).

Saint Augustine:

Peter Chrysologus:

(c. 380 – c. 450) Archbishop of Ravenna, approximately 400-450 , The earliest printed work by Chrysologus is 1575 Insigne et pervetvstvm opvs homiliarum.He is known as the “Doctor of Homilies” for the concise but theologically rich reflections he delivered during his time as the Bishop of Ravenna. His surviving works offer eloquent testimony to the Church’s traditional beliefs about Mary’s perpetual virginity, the penitential value of Lent, Christ’s Eucharistic presence, and the primacy of St. Peter and his successors in the Church. Few details of St. Peter Chrysologus’ biography are known. He was born in the Italian town of Imola in either the late fourth or early fifth century, but sources differ as to whether this occurred around 380 or as late as 406.

John Chrystosom

Beyond Chrstostoms preaching, the other lasting legacy of John is his influence on Christian liturgy. Two of his writings are particularly notable. He harmonized the liturgical life of the Church by revising the prayers and rubrics of the Divine Liturgy, or celebration of the Holy Eucharist. To this day, Eastern Orthodox and Eastern Catholic Churches of the Byzantine Rite typically celebrate the Divine Liturgy of Saint John Chrysostom as the normal Eucharistic liturgy, although his exact connection with it remains a matter of debate among experts.

Saint Cyrill.

Cyril’s jurisdiction over Jerusalem was expressly confirmed by the First Council of Constantinople (381), at which he was present. At that council he voted for acceptance of the term homoousios,(“consubstantial” this term was later also applied to the Holy Spirit in order to designate it as being “same in essence” with the Father and the Son. Those notions became cornerstones of theology in Nicene Christianity, and also represent one of the most important theological concepts within the Trinitarian doctrinal understanding of God) having been finally convinced that there was no better alternative. Cyril’s writings are filled with the loving and forgiving nature of God which was somewhat uncommon during his time period. Cyril fills his writings with great lines of the healing power of forgiveness and the Holy Spirit, like “The Spirit comes gently and makes himself known by his fragrance. He is not felt as a burden for God is light, very light. Rays of light and knowledge stream before him as the Spirit approaches. The Spirit comes with the tenderness of a true friend to save, to heal, to teach, to counsel, to strengthen and to console”. Cyril himself followed God’s message of forgiveness many times throughout his life. This is most clearly seen in his two major exiles where Cyril was disgraced and forced to leave his position and his people behind. He never wrote or showed any ill will towards those who wronged him. Cyril stressed the themes of healing and regeneration in his catechesis. the well-known Catechetical Lectures of St. Cyril of Jerusalem, to explain them to the catechumens during the latter part of Lent

Holy God, you gather the whole universe into your radiant presence and continually reveal your Son as our Savior. Bring healing to all wounds, make whole all that is broken, speak truth to all illusion, and shed light in every darkness, that all creation will see your glory and know your Christ. Amen.

St. Gregory the Great (ca. 540-604).

Alcuin of York : Flaccus Albinus Alcuinus; c. 735 – 19 May 804 AD)—also called Ealhwine, Alhwin or Alchoin—was an English scholar, clergyman, poet and teacher from York, Northumbria. He was born around 735 and became the student of Archbishop Ecgbert at York. At the invitation of Charlemagne, he was a leading scholar and teacher at the Carolingian court, where he remained a figure in the 780s and ’90s.

Alcuin wrote many theological and dogmatic treatises, as well as a few grammatical works and a number of poems. He was made Abbot of Tours in 796, where he remained until his death. “The most learned man anywhere to be found”, according to Einhard‘s Life of Charlemagne (ca. 817-833), he is considered among the most important architects of the Carolingian Renaissance. Among his pupils were many of the dominant intellectuals of the Carolingian era

Origen :Origen of Alexandria ( c. 184 – c. 253)

Origen, most modest of writers, hardly ever alludes to himself in his own works; but Eusebius has devoted to him almost the entire sixth book of “Ecclesiastical History”. Eusebius was thoroughly acquainted with the life of his hero; he had collected a hundred of his letters; in collaboration with the martyr Pamphilus he had composed the “Apology for Origen”; he dwelt at Caesarea where Origen’s library was preserved, and where his memory still lingered; if at times he may be thought somewhat partial, he is undoubtedly well informed. We find some details also in the “Farewell Address” of St. Gregory Thaumaturgus to his master, in the controversies of St. Jerome and Rufinus, in St. Epiphanius (Haeres., LXIV), and in Photius (Biblioth. Cod. 118).

An early fifteenth century manuscript Homiliary 281J Early 15th century Homiliary {Homiliarius doctorum qui omiliarius dici solet ... Hieronymi Augustini, Ambrosii, Jo. Chrysostomi, Gregorii, Origenis, Bede et complures ..}?

#Alcuin #Charlemagne #early 15th century #Homilies #Medieval manuscript #medieval philosophy #St Ambrose #St Augustine #St Bernard #Venerable Bede

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anastpaul · 7 years ago

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Saint of the Day – 4 August – St Jean-Baptiste Marie Vianney T.O.S.F. – The Curé of Ars (Parish Priest of Ars) – Priest and Tertiary – (8 May 1786 at Dardilly, Lyons, France – 4 August 1859 at Ars, France of natural causes) His body is interred in the basilica of Ars. He was Canonised on 31 May 1925 by Pope Pius XI. Patronages – confessors, priests (proclaimed on 23 April 1929 by Pope Pius XI), Personal Apostolic Administration of Saint John Mary Vianney, Dubuque, Iowa, archdiocese of, Kamloops, British Columbia, diocese of, Kansas City, Kansas, archdiocese of, Lafayette, Louisiana, diocese of, Saint Paul and Minneapolis, Minnesota, archdiocese of. St John Vianney’s body is incorrupt.

Vianney was born on 8 May 1786, in the French town of Dardilly, France (near Lyon) and was baptised the same day. His parents, Matthieu Vianney and his wife Marie (Belize), had six children, of whom John was the fourth. The Vianneys were devout Catholics, who helped the poor and gave hospitality to St Benedict Joseph Labre, the patron saint of tramps, who passed through Dardilly on his pilgrimage to Rome.

By 1790, the anticlerical Terror phase of the French Revolution forced many loyal priests to hide from the regime in order to carry out the sacraments in their parish. Even though to do so had been declared illegal, the Vianneys traveled to distant farms to attend Masses celebrated by priests on the run. Realising that such priests risked their lives day by day, Vianney began to look upon them as heroes. He received his First Communion catechism instructions in a private home by two nuns whose communities had been dissolved during the Revolution. He made his first communion at the age of 13 (normal in those times). During the Mass, the windows were covered so that the light of the candles could not be seen from the outside. His practice of the Faith continued in secret, especially during his preparation for confirmation.

The Catholic Church was re-established in France in 1802 by Napoleon Bonaparte, resulting in religious peace throughout the country, culminating in a Concordat. By this time, Vianney was concerned about his future vocation and longed for an education. He was 20 when his father allowed him to leave the farm to be taught at a “presbytery-school” in the neighboring village of Écully, conducted by the Abbé Balley. The school taught arithmetic, history, geography and Latin. Vianney struggled with school, especially with Latin, since his past education had been interrupted by the French Revolution. Only because of Vianney’s deepest desire to be a priest—and Balley’s patience—did he persevere.

Vianney’s studies were interrupted in 1809 when he was drafted into Napoleon’s armies. He would have been exempt, as an ecclesiastical student but Napoleon had withdrawn the exemption in certain dioceses because of his need for soldiers in his fight against Spain. Two days after he had to report at Lyons, he became ill and was hospitalised, during which time his draft left without him. Once released from the hospital, on 5 January, he was sent to Roanne for another draft. He went into a church to pray and fell behind the group. He met a young man who volunteered to guide him back to his group but instead led him deep into the mountains of Le Forez, to the village of Les Noes, where deserters had gathered. Vianney lived there for fourteen months, hidden in the byre attached to a farmhouse and under the care of Claudine Fayot, a widow with four children. He assumed the name Jerome Vincent and under that name, he opened a school for village children. Since the harsh weather isolated the town during the winter, the deserters were safe from gendarmes. However, after the snow melted, gendarmes came to the town constantly, searching for deserters. During these searches, Vianney hid inside stacks of fermenting hay in Fayot’s barn.

An imperial decree proclaimed in March 1810 granted amnesty to all deserters, which enabled Vianney to go back legally to Ecully, where he resumed his studies. He was tonsured in 1811 and in 1812 he went to the minor seminary at Verrières-en-Forez. In autumn of 1813, he was sent to the major seminary at Lyons. Considered too slow, he was returned to Abbe Balley. However, Balley persuaded the Vicar general that Vianney’s piety was great enough to compensate for his ignorance and the seminarian received minor orders and the subdiaconate on 2 July 1814, was ordained a deacon in June 1815 and was ordained priest on 12 August 1815 in the Couvent des Minimes de Grenoble. He said his first Mass the next day and was appointed the assistant to Balley in Écully.

Curé of Ars In 1818, shortly after the death of Balley, Jean-Marie Vianney was appointed parish priest of the parish of Ars, a town of 230 inhabitants. As parish priest, Vianney realised that the Revolution’s aftermath had resulted in religious ignorance and indifference, due to the devastation wrought on the Catholic Church in France. At the time, Sundays in rural areas were spent working in the fields, or dancing and drinking in taverns. Vianney spent time in the confessional and gave homilies against blasphemy and paganic dancing. If his parishioners did not give up this dancing, he refused them absolution. Abbe Balley had been Vianney’s greatest inspiration, since he was a priest who remained loyal to his faith, despite the Revolution. Vianney felt compelled to fulfill the duties of a curé, just as did Balley, even when it was illegal. With Catherine Lassagne and Benedicta Lardet, he established La Providence, a home for girls. Only a man of vision could have such trust that God would provide for the spiritual and material needs of all those who came to make La Providence their home.

Later years Vianney came to be known internationally and people from distant places began traveling to consult him as early as 1827. “By 1855, the number of pilgrims had reached 20,000 a year. During the last ten years of his life, he spent 16 to 18 hours a day in the confessional. Even the bishop forbade him to attend the annual retreats of the diocesan clergy because of the souls awaiting him yonder”. His work as a confessor is John Vianney’s most remarkable accomplishment. In the winter months he was to spend 11 to 12 hours daily reconciling people with God. In the summer months this time was increased to 16 hours. Unless a man was dedicated to his vision of a priestly vocation, he could not have endured this giving of self day after day.

Many people look forward to retirement and taking it easy, doing the things they always wanted to do but never had the time. But John Vianney had no thoughts of retirement. As his fame spread, more hours were consumed in serving God’s people. Even the few hours he would allow himself for sleep were disturbed frequently by the devil, who physically attacked and tormented St John and kept him from sleeping.

Vianney had a great devotion to St. Philomena. He regarded her as his guardian and erected a chapel and shrine in honor of the saint. During May 1843, Vianney fell so ill he thought that his life was coming to its end. Vianney attributed his cure to her intercession.

Vianney yearned for the contemplative life of a monk and four times ran away from Ars, the last time in 1853. St John Vianney read much and often the lives of the saints, and became so impressed by their holy lives that he wanted for himself and others to follow their wonderful examples. The ideal of holiness enchanted him. This was the theme which underlay his sermons. “We must practice mortification. For this is the path which all the Saints have followed,” he said from the pulpit. He placed himself in that great tradition which leads the way to holiness through personal sacrifice. “If we are not now saints, it is a great misfortune for us: therefore we must be so. As long as we have no love in our hearts, we shall never be Saints.” The Saint, to him, was not an exceptional man before whom we should marvel but a possibility which was open to all Catholics. Unmistakably did he declare in his sermons that “to be a Christian and to live in sin is a monstrous contradiction. A Christian must be holy.” With his Christian simplicity he had clearly thought much on these things and understood them by divine inspiration, while they are usually denied to the understanding of educated men. He was a champion of the poor as a Franciscan tertiary and was a recipient of the coveted French Legion of Honour.

On 4 August 1859, Vianney died at the age of 73. The bishop presided over his funeral with 300 priests and more than 6,000 people in attendance. Before he was buried, Vianney’s body was fitted with a wax mask.

On 3 October 1874 Pope Pius IX proclaimed him “venerable”; on 8 January 1905, Pope Pius X declared him Blessed and proposed him as a model to the parochial clergy. In 1925 John Mary Vianney was canonized by Pope Pius XI, who in 1929 made him patron saint of parish priests.

In 1959, to commemorate the centenary of John Vianney’s death, Pope John XXIII issued the encyclical letter Sacerdotii nostri primordia. St Pope John Paul II visited Ars in person in 1986 in connection with the anniversary of Vianney’s birth and referred to the great saint as a “rare example of a pastor acutely aware of his responsibilities … and a sign of courage for those who today experience the grace of being called to the priesthood.”

In honour of the 150th anniversary of Vianney’s death, Pope Benedict XVI declared a Year of the Priest, running from the Feast of the Sacred Heart 2009–2010. The Vatican Postal Service issued a set of stamps to commemorate the 150th Anniversary. With the following words on 16 June 2009, Benedict XVI officially marked the beginning of the year dedicated to priests, “…On the forthcoming Solemnity of the Most Sacred Heart of Jesus, Friday 19 June 2009 – a day traditionally devoted to prayer for the sanctification of the clergy –, I have decided to inaugurate a ‘Year of the Priest’ in celebration of the 150th anniversary of the dies natalis of John Mary Vianney, the Patron Saint of parish priests worldwide…” In the Holy Father’s words the Curé d’Ars is “a true example of a pastor at the service of Christ’s flock.”

There are statues and stained glass windows of St John Vianney in many French churches and in Catholic churches throughout the world. Also, many parishes founded in the twentieth and twenty-first centuries are named after him. Some relics are kept in the Church of Notre-Dame de la Salette in Paris.

(via AnaStpaul – Breathing Catholic)

#stjohnvianney #august4stjohnvianney #catholic #caholicism

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pamphletstoinspire · 7 years ago

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Book of Wisdom - From The Latin Vulgate - Chapter 12

INTRODUCTION.

This book is so called, because it treats of the excellence of Wisdom, the means to obtain it, and the happy fruits it produces. It is written in the person of Solomon, and contains his sentiments. But it is uncertain who was the writer. It abounds with instructions and exhortations to kings and magistrates to administer justice in the commonwealth, teaching all kinds of virtues under the general names of justice and wisdom. It contains also many prophecies of Christ's coming, passion, resurrection, and other Christian mysteries. The whole may be divided into three parts: [1.] In the six first chapters, the author admonishes all superiors to love and exercise justice and wisdom. [2.] In the next three, he teacheth that wisdom proceedeth only from God, and is procured by prayer, and a good life. [3.] In the other ten chapters, he sheweth the excellent effects, and utility of wisdom and justice. (Challoner)

Chapter 12

God's wisdom and mercy in his proceedings with the Chanaanites.

1 O how good and sweet is thy Spirit, O Lord, in all things!

Notes & Commentary:

Ver. 1. O how. Septuagint, "for incorruptible is thy Spirit;" which St. Athanasius (ad Serap.) adduces as a proof of the Holy Ghost's divinity. (Calmet) --- God loves the soul of man. (Grotius)

2 And therefore thou chastisest them that err, by little and little: and admonishest them, and speakest to them, concerning the things wherein they offend: that leaving their wickedness, they may believe in thee, O Lord.

Ver. 2. No explanation given.

3 For, those ancient inhabitants of thy holy land, whom thou didst abhor,

Ver. 3. No explanation given.

4 Because they did works hateful to thee by their sorceries, and wicked sacrifices,

Ver. 4. No explanation given.

5 And those merciless murderers of their own children, and eaters of men's bowels, and devourers of blood from the midst of thy consecration,

Ver. 5. Consecration. Literally, sacrament, or land. That is, the land sacred to thee, in which thy temple was to be established, and man's redemption to be wrought. (Challoner)

6 And those parents sacrificing with their own hands helpless souls, it was thy will to destroy by the hands of our parents,

Ver. 6. No explanation given.

7 That the land which of all is most dear to thee, might receive a worthy colony of the children of God.

Ver. 7. No explanation given.

8 Yet even those thou sparedst as men, and didst send wasps, forerunners of thy host, to destroy them by little and little.

Ver. 8. Wasps. These were the auxiliaries of the Hebrews, Deuteronomy vii. 20. St. James saved Nisibis from the Persian army, by praying for gnats to descend. (Theod.[Theodoret?] Philot. i.) --- The inhabitants of Belgrade incensed bees, by fire and smoke, to attack the troops of Amurath. (Bonf. iv. dec. 3.)

9 Not that thou wast unable to bring the wicked under the just by war, or by cruel beasts, or with one rough word to destroy them at once:

Ver. 9. No explanation given.

10 But executing thy judgments by degrees, thou gavest them place of repentance, not being ignorant that they were a wicked generation, and their malice natural, and that their thought could never be changed.

Ver. 10. Natural. We are all by nature children of wrath, Ephesians ii. 3. (Haydock) --- But the Chanaanites were accursed by Noe[Noah], (Genesis ix. 25.) and were brought up in wickedness (Psalm lvii. 4.) by their parents. (St. Augustine, de Bapt. ii. 8.) --- Changed. Because they would not employ well the time allowed them. (Calmet) --- By custom, malice became as it were natural, after nature was corrupted. (Worthington)

11 For it was a cursed seed from the beginning: neither didst thou for fear of any one give pardon to their sins.

Ver. 11. Pardon. Or impunity. (Calmet) --- "Thou art angry, and yet are tranquil.["] (St. Augustine, Confessions i. 4.)

12 For who shall say to thee: What hast thou done? or who shall withstand thy judgment? or who shall come before thee to be a revenger of wicked men? or who shall accuse thee, if the nations perish, which thou hast made?

Ver. 12. Done? Shall the clay say to the potter, why hast thou made me thus? (Isaias xlv. 9., and lxiv. 8.) We know, that under a just God, no one is miserable, unless he deserve it, ver. 15.

13 For there is no other God but thou, who hast care of all, that thou shouldst shew that thou dost not give judgment unjustly.

Ver. 13. No explanation given.

14 Neither shall king, nor tyrant, in thy sight enquire about them whom thou hast destroyed.

Ver. 14. No explanation given.

15 For so much then, as thou art just, thou orderest all things justly: thinking it not agreeable to thy power, to condemn him who deserveth not to be punished.

Ver. 15. Punished. (St. Augustine, ep. 106.) Some have read incorrectly: "Thou condemnest him who ought not to be punished, and deemest him a stranger to thy virtue," which St. Gregory (Mor. iii. 11.) explains of Jesus Christ, the victim of sinners; others, of people born in sin, (Lyranus) while some would hence prove the decree of reprobation. (Duran.) --- But it is needless to explain a text which the Greek shews to be inaccurate. (Calmet)

16 For thy power is the beginning of justice: and because thou art Lord of all, thou makest thyself gracious to all.

Ver. 16. No explanation given.

17 For thou shewest thy power, when men will not believe thee to be absolute in power, and thou convincest the boldness of them that know thee not.

Ver. 17. No explanation given.

18 But thou being master of power, judgest with tranquillity, and with great favour disposest of us: for thy power is at hand when thou wilt.

Ver. 18. No explanation given.

19 But thou hast taught thy people by such works, that they must be just and humane, and hast made thy children to be of a good hope: because in judging, thou givest place for repentance for sins.

Ver. 19. Hope. Under a God of such clemency, none should despair.

20 For if thou didst punish the enemies of thy servants, and that deserved to die, with so great deliberation, giving them time and place whereby they might be changed from their wickedness:

Ver. 20. No explanation given.

21 With what circumspection hast thou judged thy own children, to whose parents thou hast sworn, and made covenants of good promises?

Ver. 21. No explanation given.

22 Therefore whereas thou chastisest us, thou scourgest our enemies very many ways, to the end that when we judge we may think on thy goodness: and when we are judged, we may hope for thy mercy.

Ver. 22. No explanation given.

23 Wherefore thou hast also greatly tormented them, who, in their life, have lived foolishly and unjustly, by the same things which they worshipped.

Ver. 23. No explanation given.

24 For they went astray for a long time in the ways of error, holding those things for gods which are the most worthless among beasts, living after the manner of children without understanding.

Ver. 24. No explanation given.

25 Therefore thou hast sent a judgment upon them, as senseless children, to mock them.

Ver. 25. No explanation given.

26 But they that were not amended by mockeries and reprehensions, experienced the worthy judgment of God.

Ver. 26. No explanation given.

27 For seeing, with indignation, that they suffered by those very things which they took for gods, when they were destroyed by the same, they acknowledged him the true God, whom in time past they denied that they knew: for which cause the end also of their condemnation came upon them.

Ver. 27. God. Who destroyed their idols: yet they did not serve him, (Worthington) which was true of all the pagans, Romans i. 21. (Calmet)

#book of wisdom

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derekhernandezfuentes · 4 years ago

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Noes. President George Walker Bush calling schizophrenic voters that vote for both Republicans and Democrats in different Elections are NOT insubordinate! The schizophrenic voters had lost their souls to Socialist Belgians of Bulgaria, Romania, Turkey, Greece, Armenia, Palestine, Pakistan, Iran, Baghdadi and Saudi Arabia, and elsewhere who were possessing the healthy voters into being schizophrenic voters. Once you learn something more knowledgeable and sensible, you do better. I don’t think Iranians of Belgium and Quebec, Canada that are possessing millions of other American voters on purpose know that Tax Cuts can liberate them with prosperities that include Universal Healthcares, as Guilt is deep inside them with that Poseidon God of Catholic Nuns and Priests who overthrew Roman Pagan Capitalistic Goddess Venus, Commercial God Hermes and others.

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coffeewithmom · 6 years ago

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Chronically Ill and Chronically A Woman

Breath Deep. Relax. Meditate. Stretch. Release your stress.

Sounds like I am attending a yoga class, right? This is the advice I received from my doctor regarding my chronic full body pain. My story isn’t unlike many shared by women all over the world but I’ll tell it anyway. At 19 I was awakened out of my sleep by a deep pain in my shoulders and arms. A week later I lost consciousness and laid on my bathroom floor for hours until I was found. A month later I was lying in bed and unknown to me I experienced my first seizure. I say unknown to me because one minute I was talking and the next minute I feel myself shaking and unable to talk but when it was over I recounted it as a sec and found out it lasted almost a minute. At that point I decided maybe I would see a doctor and make sure nothing was going on. This was when I realized that my gender influenced the care I receive. I sat in that doctor’s office being asked repeatedly if there was a chance I was pregnant, HOW MANY kids I have (not IF I had any), or if I could have contracted an STD and despite responding in the negative I was still given test after test to confirm what I had already stated and my original reason for coming in had yet to be addressed. It was also in that same visit that I realized the negative impact being honest with my health care provider could have. In giving my history, I mentioned my prior gymnastic experience, full time job, and relationship and in that brief conversation it was decided I was perfectly healthy just experiencing after effects of my years as an athlete (they said it was a muscle spasm, as though I wouldn’t know what that would feel like after 15+ years of athletics), and that as a woman I don’t handle stress well and so it manifested as my other symptoms.

Feeling defeated I left with no answers and a recommendation for a therapist. BULL SHIT, RIGHT? No CAT scan, no X-ray, not a single diagnostic test except those related to my sexual health because of course the only real issue was if I was a teen parent or carrying some disease I could spread. Furious and frustrated that I was being reduced to my sexual organs and stereotyped as an “emotional woman” I realized doctors may be of no help to me. This would have just been a bad day if this was an isolated incident but over the next 5 years I would have over 10 ER visits and the consistent response of,” your too stressed and need a therapist,” all while my symptoms progressed from my shoulders and seizures to loss of feeling in my legs, excruciating back pain, joint swelling, and migraines. It wasn’t until I tore a ligament in my knee after falling on icy stairs that I was informed that not only was the pain not” in my mind” but that I in fact had Degenerative Joint Disease, Fibromyalgia, Nerve damage, and sciatica. After the initial shock came the relief of finally having an answer but it was short lived.

"To quote Camille Noe Pagan from the New York Times ,” Women are also more likely to be told their pain is “psychosomatic,” or influenced by emotional distress. And in a survey of more than 2,400 women with chronic pain, 83 percent said they felt they had experienced gender discrimination from their health care providers. And then there are the stories that physicians themselves share about their patients. “I can’t tell you how many women I’ve seen who have gone to see numerous doctors, only to be told their issues were stress-related or all in their heads,” says Dr. Fiona Gupta, a neurologist and director of wellness and health in the department of neurosurgery at the Icahn School of Medicine at Mount Sinai in New York City. “Many of these patients were later diagnosed with serious neurological problems, like multiple sclerosis and Parkinson’s disease. They knew something was wrong, but had been discounted and instructed not to trust their own intuition.” "

At my first appointment with my rheumatologist my very male doctor told me that meds would help my pain but before he would prescribe them I should SEE A THERAPIST because women don’t cope with pain well. I couldn’t believe it! Even with a solid diagnosis I was still being told women who deal with menstrual pain, birth children, and cope with more stress a day than most men do in a month can’t handle it well so I should get my mind treated BEFORE my body. I stormed out of that office and he in turn filled out my disability paperwork and instructed his assistant not to schedule me again because I was non-compliant! Over the next few years I retreated into myself, self-medicating, using ER’s when needed and in turn letting my disorders go unchecked which resulted in addictive behaviors, medication misuse, and further damage to my body all because I was afraid to go to a doctor again and be told I was mentally weak. As a healthcare worker I listened as doctors did the same to women all over this country, having hall conversations calling women whiners, wrote in permanent health records that women with real issues don’t know how to cope, and taught new generations of doctors that when women say they have pain instead of treating them they should first test her limits and wait a little longer before giving medicine because it may be “all in her head”. Even today as I received yet another diagnosis I hesitate to inform my doctor when things get bad because I don’t want to appear as drug seeking or mentally weak things I know are untrue but know can affect the help they give me. Every day you hear of women dying in child birth after being ignored when they say something is wrong, diseases going unchecked and yet the medical climate stays the same.

To be a woman and be chronically ill is to have 2 disorders and both can go untreated because of biases that are costing women all over the world their quality of life and sometimes their actual lives. And I for one have had it!!

#Womanhood #WomenBloggers #WomensHealth #issaBlog #ContentCreator #WritingIsPassion #SharedStory

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investmart007 · 6 years ago

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CAIN ALTO, Puerto Rico | Puerto Rico grid 'teetering' despite $3.8 billion repair job

New Post has been published on https://is.gd/7mcLRC

CAIN ALTO, Puerto Rico | Puerto Rico grid 'teetering' despite $3.8 billion repair job

CAIN ALTO, Puerto Rico (AP) — After months of darkness and stifling heat, Noe Pagan was overjoyed when power-line workers arrived to restore electricity to his home deep in the lush green mountains of western Puerto Rico. But to his dismay, instead of raising a power pole toppled by Hurricane Maria, the federal contractors bolted the new 220-volt line to the narrow trunk of a breadfruit tree — a safety code violation virtually guaranteed to leave Pagan and his neighbors blacked out in a future hurricane.

“I asked the contractors if they were going to connect the cable to the post and they just didn’t answer,” said Pagan, a 23-year-old garage worker.

After an eight-month, $3.8 billion federal effort to try to end the longest blackout in United States history, officials say Puerto Rico’s public electrical authority, the nation’s largest, is almost certain to collapse again when the next hurricane hits this island of 3.3 million people.

“It’s a highly fragile and vulnerable system that really could suffer worse damage than it suffered with Maria in the face of another natural catastrophe,” Puerto Rican Gov. Ricardo Rossello said.

Another weather disaster is increasingly likely as warmer seas turbocharge the strongest hurricanes into even more powerful and wetter storms. Federal forecasters say there’s a 75 percent likelihood that the 2018 Atlantic hurricane season, which begins Friday, will produce between five and nine hurricanes. And there’s a 70 percent chance that as many as four of those could be major Category 3, 4, or 5 hurricanes, with winds of 111 mph (179 kph) or higher.

“It’s inevitable that Puerto Rico will get hit again,” said Assistant Secretary Bruce Walker, head of the U.S. Department of Energy’s Office of Electricity, which is planning the long-term redesign of the grid run by the Puerto Rico Electric Power Authority.

Despite the billions plowed into the grid since Maria hit on Sept. 20, 2017, Puerto Rican officials warn that it could take far less than a Category 4 storm like Maria to cause a blackout like the one that persists today, with some 11,820 homes and businesses still without power.

“The grid is there, but the grid isn’t there. It’s teetering,” said Hector Pesquera, Puerto Rico’s commissioner of public safety. “Even if it’s a (Category) 1, it is in such a state that I think we’re going to lose power. I don’t know for how long.”

Federal officials and Puerto Rican leaders blame decades of mismanagement that left the island’s power authority more than $9 billion in debt after declaring bankruptcy last year. Expensive projects were launched then cancelled. Politicians approved cheap power for well-connected corporations. By the time Maria hit, wooden power poles were rotted, transmission towers had rusted through and overgrown trees menaced thousands of miles of power lines.

In many places across Puerto Rico, federal emergency funds allocated in the aftermath of the disaster made up for years of neglected maintenance, replacing decaying infrastructure with tens of thousands of new poles and hundreds of miles of power lines rushed from the U.S. mainland at a steep premium.

But in other areas, crews without adequate supplies patched together damaged poles and power lines in a desperate push to restore power. In the western highlands, power cables were spliced together and woven haphazardly through trees in blatant violation of basic safety codes. In Pagan’s town of Cain Alto and at least one other location, trees were used as makeshift power poles in the absence of proper equipment.

“We patched things up. We worked with the little material that was available and we recycled material. We took the 1,000 feet of wire that was on the ground and we strung it up in another area,” one power authority worker said, speaking on condition of anonymity for fear of retaliation from management. “We took the post that had fallen over or broken and we put it up somewhere else. A lot of the work is defective.”

Fredyson Martinez, vice president of the power authority workers’ union, said he estimates that roughly 10 percent to 15 percent of the repair work done over the last eight months did not meet basic quality standards.

“The logistics were terrible. I give it an F,” he said. “Things need to be fixed.”

Federal and Puerto Rican officials are preparing for another catastrophe that cuts power for weeks or month. The Federal Emergency Management Agency is leaving some 600 generators installed in key sites such as hospitals and water pumping stations, more than six times the number before Maria. FEMA has stockpiled 5.4 million liters of water and more than 80,000 tarps, and is distributing them and other emergency supplies to towns across the island so they will be in place for the next disaster.

Power company director Walter Higgins told The Associated Press that crews also are preparing to strengthen the power grid, a project he estimates will take years and could cost between $5 billion to $8 billion. He said that within four months, crews in the nearby islands of Vieques and Culebra will start building the grid to modern standards.

Still, few people believe Puerto Rico is truly ready.

“If a hurricane comes tomorrow it will leave the island completely without power again,” said Juan Rosario, a community activist and former member of the power authority’s board of directors.

Up to 4,645 more deaths than usual occurred in Puerto Rico in the three months after Maria, contends a new study published this week by the New England Journal of Medicine, an estimate that far exceeds the official government death toll of 64.

Officials now are warning Puerto Ricans to stockpile enough emergency supplies to survive as long as 10 days without help. Tens of thousands of homes still don’t have roofs. FEMA distributed 59,000 enormous plastic sheets to homeowners who lost their roofs in Irma or Maria. More than 100,000 more received smaller tarps to protect specific rooms or belongings. Only 21,000 households have received federal aid to carry out permanent repairs.

Juana Sostre Vasquez’s wooden house in the central highlands was ripped off its foundation by Maria. With the help of a son-in-law, the 69-year-old rebuilt, using cinderblocks and cement bought with $14,000 in FEMA reconstruction aid. Her roof is metal sheeting nailed onto wooden two-by-fours because she couldn’t afford to build stronger. She says she’s hopeful the next hurricane won’t send that sheeting flying.

“The money didn’t let us do the roof,” she said. “I’m doing it little by little as I save a couple of dollars.”

Mike Byrne, the head of FEMA’s Caribbean office, says he expects the federal government will eventually have spent a total of $17.5 billion in emergency funds on fixing the hurricane damage and making Puerto Rico’s grid more resilient to future storms.

The U.S. Army Corps of Engineers ended its power restoration work in May, so future funding is expected to pass through Puerto Rico’s bankrupt power company. After receiving $945 million in federal funds for repairs to the island’s electric grid, Oklahoma-based Mammoth Energy Services announced Monday that the power authority had awarded its subsidiary, Cobra Energy, another $900 million to finish the job and begin fortifying the grid against future storms. In addition, Higgins said that a $500 million contract was just awarded to Florida-based MasTec for the same purposes, and that a third contract is being finalized.

Last week, Cobra’s crews were working to rebuild one of a pair of 230-kilo-volt transmission lines climbing from Puerto Rico’s main power plants on its southern coast across high mountains to the main users of energy in the capital, San Juan, and other industrial sites and population centers in the north. Because of a decision years ago to stretch the island’s main transmission lines through a narrow path across the rugged mountains, one of the transmission lines must be turned off so its powerful current doesn’t energize equipment and workers laboring a few feet away.

Cobra transmission director Alan Edwards had more than 50 linemen working on the repair, at nearly $4,000 per worker per day in federal funds from the Puerto Rico power authority, when he got the call to stop. A flaw was causing a transmission line to overheat dangerously elsewhere in the system, so the line alongside where Edwards’ men were working would have to be returned to service, forcing the crews to stop for at least the rest of the day.

“Maybe we’re back at it tomorrow, I don’t know. May be next week before we can get back out there,” Edwards said.

The already staggering reconstruction costs will rise by billions more if another hurricane hits. And many billions worth of those federally funded improvements could eventually pass into private hands: Puerto Rico’s Senate could approve the sale of much of the island’s power grid to a private power company or companies as early as this week.

The potential sale won’t affect the federal government’s decision to spend billions of dollars on repairing and improving the grid, said Byrne, the head of FEMA’s operations in the Caribbean.

“I can’t wait, because these are U.S. citizens that are at risk. U.S. citizens deserve every ounce of effort that I can bring to this, and that’s what they’re going to get,” Byrne said.

By MICHAEL WEISSENSTEIN by Associated Press – published on STL.News by St. Louis Media, LLC(U.S)

#Cain Alto #federal contractors #Puerto Rico #Puerto Rico grid #restore electricity #TodayNews #western Puerto Rico

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dumb-bitches-podcast-blog · 5 years ago

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Spanish Translation Transcript of “Dumb Bitches Podcast”

Introduccion

(Musica de Introduccion)

Todos: Putas de Dumb! (niños aplausos)

Linor: Esto podcast es un projecto académica para Cómicas: Viendo Diferente con Dr. Galvan.

Linor: Me llamo Linor Sevilla y yo estudio Psicologia.

Jamie: Me llamo Jamie Alexander yo estudio Ingles y Publicidad.

Erin: Me llamo Erin Russell y yo estudio Inglés.

Raisa: Me llamo Raisa Karim y yo estudio Ciencia Política.

Erin: Esto episodio gira en Dumb, un memoria gráfica de 2018 escrita y illustrada por Georgia Webber. Explora la vida de autora Georgia Webber cuando ella tienes dificultad con lesión y discapacidad vocal.

Jamie: Bueno, en esto podcast, vamos a discutir como Dumb genera preguntas de los problemas de el salud de mujeres. Hay varios ocasiones cuando un profesional médica pasar por alto o minimizar los síntomas de Georgia. Por ejemplo, en página 126…

Topica 1: Cuestiones de Salud de Mujeres (being taken seriously)

Jamie: …Nos vemos como las palabras del el doctor masculino siguen a Georgia a lo largo de su enfermedad. El dices, “Yo no quiero decirte que es todo en su mente, pero su cuerpo es afectado de estrés, y yo se que es difícil pero no hay mucho que yo puedo ser.” Esto tipo de lengua disminuye el gravedad del el sufrimiento de Georgia y esto es enfatizado en su respuesta, “nadie me está ayudando,” como el último elemento de la página. A de mas, Webber representa a el físicamente más imponente que los personajes en página 126, donde el engloba un sección desproporcionadamente más grande que Georgia.

Erin: De acuerdo, un Harvard Health Blog artículo de Laura Kiesel en 2017, mujeres en dolor son mucho más propensas que los hombres a recibir recetas para sedantes en lugar se analgesicos. 70% de pacientes con dolor crónica son mujeres, pero 80% de estudios de dolor son conducido dentro ratones hombre o humano hombre.

Jamie: Es importante que tienes en su mente que no todo personas con úteros o vajinas son mujeres y que estos cuestiones afecta también no-binario, transexual, y otro identificación feminina personas.

Linor: Hay alguien aquí que tenía un experiencia con dolor crónica o doctores desdeñoso?

Raisa: Yo tengo. Hace poco más de un año, fui a mi médico por una posible infección urinaria varias veces en el transcurso de 6-9 meses. Las pruebas de orina a menudo daban resultados negativos, así que volvería y ella me recetará antibióticos de todas formas. La infección urinaria desaparecería, pero volvería algunas semanas después. Esto siguió y siguió y tuve un dolor intenso durante meses hasta que mi problema se volvió crónico. Pero mi médico en ese momento seguía siendo desdeñoso; diciéndome que tenga menos sexo. Eso fue tan sexista! Ni siquiera estaba teniendo sexo. Vi a otro médico que hizo un montaje húmedo y resultó que mis infecciones urinarias fueron causadas por un caso subyacente de vaginosis bacteriana. Estoy agradecida por ella, pero el médico anterior arruinó mi ecosistema y ahora tengo infecciones crónicas de levadura y BV. Es difícil!

Erin: Ay Dios mio, Raisa, eso es horrible! Lamento que te haya pasado eso.

Raisa: Gracias, Erin

Linor: Este tipo de interacciones con profesionales médicos realmente puede afectar la salud mental de los pacientes. Ciertamente impactan a Georgia de manera negativa, ya que tiene que visitar a varios médicos diferentes antes de encontrar uno que pueda ayudarla. Echaremos un vistazo a eso justo después de nuestro segmento “Consejos tontos para putas tontas!”

Consejos tontos para putas tontas! (3:30 - 4:30)

(“Consejos tontos para putas tontas” canción transicional)

Raisa: Hola, perras tontas! El New York Times publicó un artículo en 2018 titulado “Cuando los médicos minimizan las preocupaciones de salud de las mujeres” por Camille Noe Pagan. Aquí hay una edición de For Dummies sobre cómo garantizar que sus problemas de salud se tomen en serio con el asesoramiento del Dr. Powell, director del Centro Montefiore Einstein de Bioética, un centro que se enfoca en los temas que tienen más probabilidades de mejorar la atención al paciente, la investigación en sujetos humanos, y política de salud

Erin: El primer consejo del Dr. Powell es preguntar PORQUÉ un médico está dando una cierta recomendación y si hay una DIRECTRIZ para esa recomendación.

Raisa: Segundo, tienes que ser DIRECTO. Si le preocupan las recomendaciones de su médico, expréselo! Un buen médico podrá dar un paso atrás y volver a evaluar.

Erin: Consejo tres, es darse cuenta de que solo tú puedes experimentar tu propio cuerpo. Lo más probable es que no estés exagerando si estás preocupado. Comprueba tu propio sesgo!

Raisa:Finalmente, un consejo de mi parte. Esto es de mis propias experiencias de tener síntomas pasados por alto por los médicos. Siempre obtenga una segunda, o incluso una tercera opinión!

(Canción de transición “Consejos tontos para putas tontas”)

Topica 2: Salud Mental (4:31 - 7:00)

Jamie: Volviendo a la discusión de Dumb, las interacciones negativas con los médicos también pueden tener impactos en la salud mental. Georgia menciona no solo la ansiedad, sino también su lucha con la alimentación desordenada. En la página 157, mientras compra comida, Georgia piensa, “qué pasa si mi trastorno alimentario regresa?”

Erin: Eso es un gran problema y fue sorprendente ver como tan despreocupado y ignorado fue ese comentario! Creo que ella incluyó este comentario para mostrar cómo tiene antecedentes de enfermedad mental y cómo su médico la molestó tanto que estaba preocupada por el regreso de su trastorno alimentario. Esto es horrible. ¿Cómo manejas con algo así?

Linor: Bueno, Erin, las memorias de Georgia realmente enfatizan la importancia de tener un sistema de apoyo para enfrentar la presión en tu salud mental. Georgia se apoya en su amiga y expresa su lucha con su discapacidad y encuentra consuelo en solo poder hablar con alguien más al respecto. Al final, le da motivación para continuar ilustrando sus cómics. Tener a otros para aliviar tu estrés mental puede ser más curativo de lo que piensas.

Raisa: Absolutamente, tener un sistema de apoyo es invaluable. Pero tampoco tenga miedo de comunicarse con profesionales médicos sobre su salud mental. Desafortunadamente, eso puede ser un lujo a veces y el sistema de salud mental no es perfecto, pero si puede, comuníquese con un psiquiatra para que le diagnostiquen. Como alguien que ha estado en el sistema de salud mental por un tiempo, el diagnóstico de mi enfermedad validó mis sentimientos. Pasar tiempo tomando medicamentos y ver a un terapeuta regularmente también lo pondrá en el camino correcto hacia un camino hacia una mejor salud mental. Lleva tiempo y eso apesta, pero no te rindas!

Jamie: Si experimenta pensamientos de autolesión, problemas con su apetito u otros síntomas de salud mental, comuníquese! El CWC de UF (el Centro de Asesoramiento y Bienestar) ofrece servicios urgentes las 24 horas del día, los 7 días de la semana, al 352-392-1575, así como sesiones urgentes sin cita previa durante el horario comercial en sus dos ubicaciones.

Erin: The Center también ofrece planes de tratamiento semestrales después de una consulta de triaje. Comuníquese con CWC para obtener más información sobre sus servicios! Si se siente suicida, también puede llamar a la Línea directa nacional de prevención del suicidio al 1-800-273-TALK. Eso es 1-800-273-8255.

Linor: Qué podemos hacer si alguien que conocemos está sufriendo?

Erin: Ponte en contacto con esa persona! Si les demuestras que alguien está notando su sufrimiento y sus preocupaciones, es más probable que busquen ayuda.

Raisa: Si está interesado en más cómics de Georgia Webber, especialmente sobre sus experiencias con la ansiedad y otros trastornos de salud mental, puede ver sus cómics cortos de forma gratuita en The Hairpin.

Fin de Podcast

Erin: Si bien esta historia discute algunos temas muy serios y difíciles, no solo se enfoca en las partes malas de la discapacidad. En varias ocasiones a lo largo de la narración, Georgia destaca las experiencias positivas que ha tenido al tratar su discapacidad..

Linor: Como discutimos anteriormente, hay momentos a lo largo de la libró en los que Georgia tiene algunas interacciones realmente positivas con sus amigos mientras comparte algo de lo que está luchando. También hay puntos en los que puede comunicarse con otras personas sin hablar que la hacen sentir un poco más segura en su situación. La sección más grande de positividad es el final de la novela gráfica, ilustrada casi completamente en rojo, donde Georgia recibe una sesión gratuita de un entrenador vocal y comienza a centrarse en cuidar de sí misma, mental y físicamente.

Erin: Encontramos que es realmente importante hacer que los aspectos de esta narrativa sean positivos, y especialmente notable que la novela termine con una nota positiva. Las personas que tienen discapacidades deberían poder ver que pueden encontrar alegría a pesar de su discapacidad. Para que esta historia termine en una nota tan positiva, y con este fuerte mensaje de cuidar y ser amable con uno mismo, es increíblemente impactante y puede proporcionar tanta esperanza a las personas que pueden estar luchando con su discapacidad.

Raisa: Hablando de discapacidad, nos preocupamos profundamente por hacer que nuestro podcast sea lo más accesible posible. Consulte el resto de nuestro sitio de podcast donde tenemos una transcripción del podcast en inglés y español, así como muchas ayudas visuales. Gracias y buenas noches.

(Terminando la música)

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jamesgraybooksellerworld · 5 years ago

Text

281J Early 15th century Homiliary

{Homiliarius doctorum qui omiliarius dici solet … Hieronymi Augustini, Ambrosii, Jo. Chrysostomi, Gregorii, Origenis, Bede et complures ..}?

St Augustine (354- 430), John Christomos (349-407) St Benedict , Pope Leo I(440-61) ( and others)

Spain, 15th century. $37,000

Large Folio. 12 ½ x 9 1/4 inches Leaf size, text block is 9 3/4 x 6 inches.

196 Leaves This manuscript begins at Leaf 141 and continues to CCCXXVIII, (141- 337 leaves). For a total of 196 manuscript leaves on vellum. There are catch words and original it had signatures in the beginning of each quire, but they are now unintelligible. There are thirty five large decorated initials with nice neat pen work. This book has seen a lot of use. Some pages have been trimmed, sections have been scratched out and others corrected. many leaves have cuts and cracks some repaired earlier than later, by stitching .

The rear board with bosses is intact but the spine and front board are long gone, It his been restored with calf over a quarter sawn oak board, decorated to match the original board.

This section (folios 141-245 )of Homilies begins at Quadragesima see above.

Then Holy Week/Passione homilies occupy folios 246-312.

Augustine of Hippo (13 November 354 – 28 August 430 AD) ,Gregory (3 September 590 to 12 March 604 AD) , Pope Leo (440-416 AD), Chrystomos (347–407)

Next in course is Palm Sunday “Dominica in ramis palmarum folios 313-337

Abbot Bernard (1090-1153), Pope Leo (440–461), Cyprian (200-258) , Chrystomos(347-407) Ambrose: (c339-397)

The final leaf is Easter Saturday (Sabbato sancto pasche)

Saint Augustine:

Peter Chrysologus:

John Chrystosom

Saint Cyrill.

St. Gregory the Great (ca. 540-604).

Origen :Origen of Alexandria ( c. 184 – c. 253)

#Alcuin #Charlemagne #early 15th century #Homilies #Medieval manuscript #medieval philosophy #St Ambrose #St Augustine #St Bernard #Venerable Bede

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jamesgraybooksellerworld · 6 years ago

Text

281J Early 15th century Homiliary

{Homiliarius doctorum qui omiliarius dici solet … Hieronymi Augustini, Ambrosii, Jo. Chrysostomi, Gregorii, Origenis, Bede et complures ..}?

St Augustine (354- 430), John Christomos (349-407) St Benedict , Pope Leo I(440-61) ( and others)

Spain, 15th century. $37,000

Large Folio. 12 ½ x 9 1/4 inches Leaf size, text block is 9 3/4 x 6 inches.

The rear board with bosses is intact but the spine and front board are long gone, It his been restored with calf over a quarter sawn oak board, decorated to match the original board.

This section (folios 141-245 )of Homilies begins at Quadragesima see above.

Then Holy Week/Passione homilies occupy folios 246-312.

Augustine of Hippo (13 November 354 – 28 August 430 AD) ,Gregory (3 September 590 to 12 March 604 AD) , Pope Leo (440-416 AD), Chrystomos (347–407)

Next in course is Palm Sunday “Dominica in ramis palmarum folios 313-337

Abbot Bernard (1090-1153), Pope Leo (440–461), Cyprian (200-258) , Chrystomos(347-407) Ambrose: (c339-397)

The final leaf is Easter Saturday (Sabbato sancto pasche)

Saint Augustine:

Peter Chrysologus:

John Chrystosom

Saint Cyrill.

St. Gregory the Great (ca. 540-604).

Origen :Origen of Alexandria ( c. 184 – c. 253)

#Alcuin #Charlemagne #early 15th century #Homilies #Medieval manuscript #medieval philosophy #St Ambrose #St Augustine #St Bernard #Venerable Bede

0 notes

pamphletstoinspire · 8 years ago

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THE HOLY GOSPEL OF JESUS CHRIST, - THE ACTS OF THE APOSTLES, FROM THE LATIN VULGATE BIBLE

Chapter 15

PREFACE.

St. Luke, who had published his gospel, wrote also a second volume, which, from the first ages, hath been called the Acts of the Apostles. Not that we can look upon this work, as a history of what was done by all the apostles, who were dispersed in different nations; but we have here a short view of the first establishment of the Christian Church, a small part of St. Peter's preaching and actions, set down in the first twelve chapters, and a more particular account of St. Paul's apostolical labours, in the following chapters, for about thirty years, till the year 63, and the 4th year of Nero, where these acts end.

Chapter 15

A dissension about circumcision. The decision and letter of the council of Jerusalem.

1 And (about the year A.D. 49) some coming down from Judea, taught the brethren: That unless you be circumcised after the manner of Moses, you cannot be saved.

Notes & Commentary:

Ver. 1. Unless you be circumcised. Many who had been converted from Judaism, held that none, not even converted from paganism, could be saved, unless they were circumcised, and observed the other ceremonies of the law of Moses. (Witham) --- See Galatians v. 2.

2 And when Paul and Barnabas had no small contest with them, they determined that Paul and Barnabas and certain others of the other side, should go up to the apostles and priests to Jerusalem, about this question.

Ver. 2. To the apostles and priests, where we find again presbyters in Greek, meaning bishops and priests. (Witham) --- Paul...should go to...Jerusalem. We learn from Galatians ii. 2. 4. that St. Paul undertook this journey in consequence of a divine revelation, and was accompanied by Barnabas and Titus, the latter of whom he would not suffer to be circumcised. Such confidence had he in the rectitude of the opinion he defended. From the example of St. Paul and St. Barnabas, apostles, and men full of the Spirit of God, we learn, that as often as any contest arises about faith, recourse should be had to the supreme visible authority established by Jesus Christ, to have all differences adjusted. This is the order of divine Providence with regard to the Church; without it truth and unity could not be preserved; without it, the Church of God would be more defective and inefficient than any human government. Tell the Church: and if he will not hear the Church, let him be to thee as the heathen and the publican. (Matthew xviii. 17.)

Note:

Ver. 2. presbuterous; presbyteros. For the same Greek word we sometimes find in the vulgar Latin, presbyteros, sometimes seniores, sometimes majores natu: yet it is generally a word of dignity in the ministry of Christ, signifying those who were afterwards known by the name of bishops or priests. When mention is made of presbuteros, or seniores, of the old law, I have translated elders: but where the ministers of the new law are understood, when in the Latin we have presbyteri, I have put priests; when majores natu or seniores, I have put in English seniors, bishops or priests, being to be understood.

3 They, therefore, being brought on their way by the church, passed through Phœnice, and Samaria, relating the conversion of the Gentiles: and they caused great joy to all the brethren.

Ver. 3. No explanation given.

4 And when they were come to Jerusalem, they were received by the church, and by the apostles and ancients, declaring how great things God had done with them.

Ver. 4. No explanation given.

5 But there arose some of the sect of the Pharisees that believed, saying: They must be circumcised, and be commanded to observe the law of Moses.

Ver. 5. No explanation given.

6 And the apostles and ancients assembled to consider of this matter.

Ver. 6. No explanation given.

7 And when there was much disputing, Peter rising up, said to them: Men, brethren, you know that in former days God made choice among us, that the Gentiles by my mouth should hear the word of the gospel, and believe.

Ver. 7. Former days. Literally, in the days of old; that is, at the conversion of Cornelius, many years ago, about the year 35; and it was now 51. (Witham) --- St. Peter at the head of the Council, spoke first; St. James as Bishop of Jerusalem, spoke next, and all, as St. Jerome says, came into the sentence of Peter. (Ep. lxxxix. ad S. Aug. chap. 2.)

8 And God, who knoweth the hearts, gave them testimony, giving the Holy Ghost to them as well as to us.

Ver. 8. No explanation given.

9 And made no distinction between us and them, purifying their hearts by faith.

Ver. 9. No explanation given.

10 Now, therefore, why tempt you God, to put a yoke upon the necks of the disciples, which neither our fathers nor we were able to bear?

Ver. 10. Why tempt you God, by calling in question what he hath sufficiently attested, and approved, and by being incredulous to his promises of giving salvation to the Gentiles, and to all nations. (Witham)

11 But by the grace of the Lord Jesus Christ we believe to be saved, as they also.

Ver. 11. In the historical sense he is speaking of the prosperity of the house of Juda, in the reign of Ezechias, or their return from captivity. But in this respect, it is certain that the prophecy never had its entire accomplishment. The passage in the text is cited from the Septuagint. The Hebrew is, "I will raise up the house of David...that it may possess all the nations," &c. Now it is true that the nations never were subject to the house of David, or known by the name of the people of God; but by their vocation to the gospel, as St. James explains it. (Calmet)

12 And all the multitude held their peace: and gave ear to Barnabas and Paul, relating what great signs and wonders God had wrought among the Gentiles by them.

Ver. 12. No explanation given.

13 And after they had held their peace, James answered, saying: Men, brethren, hear me.

Ver. 13. No explanation given.

14 Simon hath related how God first visited the Gentiles, to take out of them a people to his name.

Ver. 14. No explanation given.

15 And to this agree the words of the prophets, as it is written:

Ver. 15. No explanation given.

16 After these things I will return, and will rebuild the tabernacle of David, which is fallen down, and I will rebuild the ruins thereof, and I will set it up:

Ver. 16. No explanation given.

17 That the rest of men may seek after the Lord, and all nations upon whom my name is invoked, saith the Lord, who doth these things.

Ver. 17. No explanation given.

18 To the Lord was known his own work from the beginning of the world.

Ver. 18. To the Lord was known his own work. He bringeth it to pass, as he hath decreed, though his decrees are to us unknown. (Witham)

19 Wherefore I judge that they, who from among the Gentiles are converted to God, are not to be disquieted.

Ver. 19. Wherefore I judge, and join my judgment with Peter. St. Chrysostom thinks that James had a special authority in the Council, as bishop of Jerusalem, and because of the great veneration, which those zealous for the Jewish law had for him: but his power was certainly inferior to that of St. Peter, who was head of all, as St. Chrysostom teacheth, hom. iii. on the Acts.

20 But that we write to them, that they refrain themselves from the pollutions of idols, and from fornication, and from things strangled, and from blood.

Ver. 20. Things strangled and from blood. In these prohibitions, the Church indulged the particular feelings of the Jews, that the bond of union between them and the Gentiles might be more closely united; the latter in these two instances giving way to the prejudices of the former, who in their turn gave up much, by submitting to the abolition of the ceremonial law of Moses. This prohibition was of course only temporary, and to cease with the reasons, which gave rise to it. (Menochius) --- The Jews had such a horror of blood, that they considered those who eat it as defiled, and violators of the law of nature. The Lord had in effect from the beginning forbidden the use of blood to Noe [Noah], (Genesis ix. 4.) which he likewise reported in the strongest terms in Leviticus viii. 26.[vii. 26.?] By this we see the great authority of God's Church, and Councils which may make permanent or temporary decrees, such as are fitting for the state of the times or peoples, without any express Scripture at all, and by this authoritative exaction, things become of strict obligation, which previous to it, were in themselves indifferent. (Bristow)

21 For Moses, from ancient times, hath in every city them that preach him in the synagogues, where he is read every sabbath.

Ver. 21. For Moses...hath in every city. Not only the Jews, but the Christians converted from Judaism, still followed the ceremonies of the law of Moses. (Witham) --- Let not the Jews complain, that we abandon Moses, and destroy the law by this regulation. No: it shall subsist for ever in a more perfect state, read in the synagogue, and revered by the Church. (Calmet) --- Others give a different explanation of this verse. Let the Jews, say they, follow Moses, and hear him in their assemblies; we have other laws, and enjoy other privileges. (Tirinus)

22 Then it pleased the apostles and ancients, with the whole church, to choose men of their own company, and to send them to Antioch, with Paul and Barnabas; Judas, who was surnamed Barsabas, and Silas, chief men among the brethren,

Ver. 22. No explanation given.

23 Writing by their hands. The apostles and ancients, brethren, to the brethren of the Gentiles, that are at Antioch, and in Syria and Cilicia, greeting.

Ver. 23. The brethren of the Gentiles. Hence we see, that the letter, with the decree of the Council, only regarded those converts, who had been Gentiles; neither are they forbidden to use the Jewish ceremonies, but a declaration is made, that they have no obligation to follow the said ceremonies and precepts, as it will appear by other places. (Witham)

24 Forasmuch as we have heard, that some, who went out from us, have troubled you with words, subverting your souls, to whom we gave no commands:

Ver. 24. Some who went out from us, from Jerusalem, and pretended to speak our mind, and in our name, but we gave them no such commission. (Witham) --- A proper description of heretics, schismatics, and seditious preachers, who go out from their own superiors, and pretend to teach and preach without any mission, et quomodo prædicabunt nisi mittantur; how can they preach, unless they are sent? (Romans x. 15.)

25 It hath seemed good to us, assembled together, to choose out men, and send them to you, with our dearly beloved Barnabas and Paul,

Ver. 25. No explanation given.

26 Men who have given their lives for the name of our Lord Jesus Christ.

Ver. 26. No explanation given.

27 We have sent, therefore, Judas and Silas, who themselves also will, by word of mouth, tell you the same things.

Ver. 27. No explanation given.

28 For it hath seemed good to the Holy Ghost, and to us, to lay no further burden upon you, than these necessary things:

Ver. 28. It hath seemed good to the Holy Ghost, and to us. To us in these matters, wherein by the promises of Christ, we are directed by the Holy Ghost, the spirit of truth, &c. --- Than these necessary things. Necessary at this juncture, and always, if we except that order of abstaining from blood, and things strangled, which was not a perpetual, unchangeable precept, but to last only for a time, as St. Chrysostom observes. (Witham) --- This is the first general council held in the Church, and the model of all succeeding ones. In it the apostles, in a commanding and authoritative manner, laid down the law, which was to be the guide of the faithful, knowing they had a right to impose any regulations in the Church, and that they could not employ this authority but to good purposes, directed as they were by the unerring spirit of truth, which Christ had promised (Matthew xxviii. 20.) should remain with his Church for ever. Hence it would appear that we have no more ground refusing obedience to the voice of the Church at present, than at her first establishment: and that those who will not hear the Church now, speaking in her Councils, would with as little ceremony have opposed the apostles on this occasion, had they lived at the time. By what spirit of seduction has been introduced, and spread, to such an alarming extent, the opinion, that Christianity (the very leading feature of which is to hear and to obey) authorizes unrestricted liberty? Is then authority an unmeaning word? (Haydock)

29 That you abstain from things sacrificed to idols, and from blood, and from things strangled, and from fornication: from which things keeping yourselves, you shall do well. Fare ye well.

Ver. 29. From blood, and from things strangled. The use of these things, though of their own nature indifferent, were here prohibited, to bring the Jews more easily to admit of the society of the Gentiles; and to exercise the latter in obedience. But this prohibition was but temporary, and has long since ceased to oblige; more especially in the western churches. (Challoner) --- See note on ver. 20, above.

30 They, therefore, being dismissed, went down to Antioch: and when they had gathered together the multitude, they delivered the epistle.

Ver. 30. No explanation given.

31 Which when they had read, they rejoiced for the consolation.

Ver. 31. We may here briefly remark, that the controversy was finally adjusted by the decree of the Council. 2ndly, That all, not only the Gentiles, but the abettors and masters of the former dissension, experienced great consolation in the promulgation of the decision, receiving it as the resolve not of mere mortal men, but of the Holy Ghost. It hath seemed good to the Holy Ghost and to us.

32 But Judas and Silas, being prophets also themselves, comforted the brethren with many words, and confirmed them.

Ver. 32. Judas and Silas, being prophets, that is, preachers, as the word prophet, is divers times taken. (Witham) --- Not only such were called prophets, as had the gift of predicting future events, but such moreover as had the gift of interpreting Scripture, and of speaking of the things of God. (Bible de Vence)

33 And having remained there some time, they were dismissed with peace, by the brethren, to those who had sent them.

Ver. 33. No explanation given.

34 But it seemed good to Silas to remain there: and Judas alone set out for Jerusalem.

Ver. 34. No explanation given.

35 But Paul and Barnabas continued at Antioch, teaching and preaching with many others the word of the Lord.

Ver. 35. No explanation given.

36 And after some days, Paul said to Barnabas: Let us return and visit the brethren in all the cities, wherein we have preached the word of the Lord, to see how they do.

Ver. 36. No explanation given.

37 And Barnabas wished to take along with him John also, who was surnamed Mark.

Ver. 37. No explanation given.

38 But Paul desired that he (as having departed from them out of Pamphylia, and not gone with them to the work) might not be received.

Ver. 38. No explanation given.

39 And there was a dissension, so that they departed one from another, and Barnabas indeed taking Mark, sailed to Cyprus.

Ver. 39. There was a dissension,[2] or dispute, with reasoning, and arguing upon the matter. St. Paul represented to St. Barnabas, that he was not for having John Mark to be their companion, because he had before left them, but St. Barnabas was for having with them his kinsman Mark; and the dispute was such, that upon it St. Paul and Barnabas separated; which gave occasion to the preaching of the gospel in more places. See St. Chrysostom, hom. xxxiii. --- The fault in this contention lay with St. Barnabas; o Paulos to dikaion, o Barnabas to philanthropon: Paul sought what was just; Barnabas what was pleasing to nature. The Greeks, moreover, remark, that this severity of Paul was of service in strengthening the too pliant character of Mark, and as such he is saluted by Paul. (Colossians iv. 10.) They separated, as formerly Abraham and Lot, without prejudice to their friendship. (Genesis xiii. 9.) (Mat. Polus, synop. criticorum, fol. 4. p. 1528.)

Note:

Ver. 39. Dissentio, paroxusmos, acris disceptatio. See. St. Chrysostom.

40 But Paul, choosing Silas, departed, being delivered by the brethren to the grace of God.

Ver. 40. No explanation given.

41 And he went through Syria and Cilicia, confirming the churches: commanding them to keep the precepts of the apostles, and the ancients.

Ver. 41. No explanation given.

#acts of the apostles

0 notes