The Lamb

Little Lamb, who make thee
Dost thou know who made thee,
Gave thee life, and bid thee feed
By the stream and o'er the mead;
Gave thee clothing of delight,
Softest clothing, wolly, bright;
Gave thee such a tender voice,
Making all the vales rejoice?
Little Lamb, who made thee?
Dost thou know who made thee?

Little Lamb, I'll tell thee;
Little Lamb, I'll tell thee:
He is called by thy name,
For He calls Himself a Lamb
He is meek, and He is mild,
He became a little child.
I a child, and thou a lamb,
We are called by His name.
Little Lamb, God bless thee!
Little Lamb, God bless thee!



William Blake

Third of people in Scotland believe religious freedoms are being restricted

March 18, 2010

Nearly a third of people believe that religious freedoms have been restricted in this country over the past decade, a new survey shows.

The results came as an influential think tank warned that keeping religious voices out of public life "undermines democracy".

In a paper for the public theology think tank Theos, Roger Trigg, Emeritus Professor of Philosophy at the University of Warwick, called for more respect to be given to the right of religious freedom when it clashed with secular rights and principles.

He wrote: "A free society should never be in the business of muzzling religious voices, let alone in the name of democracy or feigned neutrality."

The professor added: "We also betray our heritage and make our present position precarious if we value freedom, but think that the Christian principles which have inspired the commitment of many to democratic ideals are somehow dispensable."

The survey conducted on behalf of Theos by ComRes found that 32 per cent of people believed religious freedoms have been eroded over the past ten years.

• Full story at the Daily Telegraph.

For ‘Modern Gals,’ Religion as Off-the-Rack Therapy

By PETER STEINFELS
Published: June 19, 2009

Dear Jillian,
Please forgive the first-name greeting, but it seems the proper way to reply to your “Hi Peter” e-mail message of June 4.

What was surprising was not the informality of your note — everyone knows that for public relations folks, journalists are on an automatic first-name basis — but that it came from Marie Claire magazine. Fashion writing has not loomed large in this column.

“Today’s hard economic times,” you helpfully explained, “have a profound effect not only on our bank accounts but on our sense of hope and psychological well-being,” an insight, you must admit, that has not escaped millions of Americans, to count only those who still have bank accounts.

Still, you announced that it had inspired an article in the current issue of Marie Claire featuring accounts by “five modern career gals” of “how their belief in faith helped them through the hardest of struggles.”

The article is titled “Cheaper Than Therapy.”

http://www.marieclaire.com/world-reports/news/latest/religion-faith-therapy?click=main_sr


The idea of faith as therapy, you probably know, is not exactly new. Fifty years ago, Norman Vincent Peale preached the power of positive thinking, and Archbishop Fulton J. Sheen insisted that the Roman Catholic confessional was more effective than the psychoanalyst’s couch. And the language of healing, both physical and psychological, is prominent in many religious traditions.

Still, you should anticipate the objection that promoting religion as bargain-basement therapy is something of a category mistake, like publishing someone’s account of voting under the banner “More Engrossing Than Sudoku” or trumpeting romance as “Juicier Than Fish Sticks” or describing the joys of cooking as “Faster Than Gardening.”

Then there’s the word “cheap.” It doesn’t appear a lot elsewhere in these pages. This is not to complain about the items surrounding your article about the effect of today’s hard economic times on our sense of hope — the $4,100 skirt or the $4,995 dress or the $1,250 clutch or the $315 diamond-dust-based body treatment at one spa or the $250 head-to-toe feng shui scrub-down and massage at another.

After all, Marie Claire also features what it calls “steals” and “best buys,” although nothing that is “cheaper,” except of course faith. Be warned, however. Some grump will probably write you about the best-known religious use of “cheap” in recent times. It occurs in the opening sentence of “The Cost of Discipleship,” by the Protestant theologian Dietrich Bonhoeffer, who was executed for his role in a plot to assassinate Hitler.

“Cheap grace is the deadly enemy of our church,” Bonhoeffer wrote. “We are fighting today for costly grace.” Perhaps your “five modern career gals” are too young to have heard of Bonhoeffer; otherwise they might have felt nervous about their tendency to treat religious faith like comfort food or a fashion accessory. Tell them not to worry. Bonhoeffer was the kind of guy who wouldn’t know a Manolo Blahnik from a Vera Wang.

What remains puzzling, though, is exactly what their belief had to do with “today’s hard economic times” or how it “helped them through the hardest of struggles.”

The Jew among them seems mainly preoccupied by the glitches that a Hebrew first name creates for her dating life — it seems she has to rush to assure guys of her “pork-eating ways.” Worse, it sometimes provokes discussions about Israeli politics, including a tiff at a pizza party that “cast a major pall over the rest of the evening.”

Maybe Marie Claire ought to rethink its standards for “the hardest of struggles.”

The Muslim’s struggle is to find private places, like a dressing room at the Gap or a corner of an office at work or even the 14th-floor lactation room in the company’s building, to prostrate and say her afternoon prayers. For her, these prayers strike a balance between secular worries — “bills, deadlines, missing the latest episode of ‘Lost’ ”— and her sense of purpose and tradition. They are “also a welcome breather.”

All this makes sense, but when she writes that it “may seem like an ordeal,” you know that she is giving a special Marie Claire meaning to that word.

Then there is the Catholic, or “recovering Catholic,” as your fashion magazine knows is the fashionable term. Her hardest struggle, it appears, was initially with guilt over the sex she was enjoying during a semester abroad and then, years later, with a souring new marriage.

Because her youthful guilt was obviously the pope’s fault, she can retail some hoary anti-Catholic images: John Paul II “wrapping his infallible frame in a cashmere blanket” and “laying his head on a gilt-trimmed pillow,” all at the expense of hard-working parishioners back home “who turned over a chunk of their weekly take-home to ensure that J. P. II could maintain the lifestyle to which he’d grown accustomed.”

The bargain therapy comes when the disconsolate newlywed wanders into a Mass and discovers, can you believe this, a priest who sounds humane. Gratitude puts her “in the market for a new place to worship” but does not preclude an obligatory crack about pedophilia.

What ties these stories together, Jillian, is not struggling through hard times. It is a much better theme for a fashion magazine, the story of each author’s exercise of choice, of how she rejects one religious outlook for another or makes it clear that when traditional ties are maintained they won’t stand in the way of being a modern “career gal.”

O.K., no one expects Marie Claire to publish Augustine. One young woman does mention him, though not his “Confessions” or its motif that “you have made us for yourself, and our heart is restless until it rests in you.” After all, that was the story not of choice but of the slow, difficult recognition of having been chosen — a recognition that demands a changed life.

Sorry to turn serious, Jillian. But thanks very much for your press release. That was a great article on “When White-Collar Hubbies Go to Jail.”

http://www.nytimes.com/2009/06/20/us/20beliefs.html?_r=1&ref=us

This is very very disturbing!

Obama really needs to undo what Bush did in the military and stop all the pseudo-christian horror. This is so evil and so against American principals. I say this as a dedicated Christian. This infusing of religion into the military mindset is bad for America and bad for Christianity and is actually against the very teachings of Christ. It will be very tricky though to reverse. It's something to pray about for sure! I don't think there is anything Christian about killing innocents or putting pressure on indigenous peoples to convert to Christianity, especially under a wartime situation. We have killed whole wedding parties and villages in the name of bringing stability to Afghanistan and it is not stable after all these years we have occupied Afghanistan. These people have suffered so much under the Taliban and under the Soviet Union and now under our control. We are not making it any better for them. If you want to bring someone into the fold you do it with love and peace not with spilled blood. Let's not forget America gave the Taliban its power.

A Christian Mistake , a really big one....

A Christian Mistake
by Jim Wallis

In ominous red and black, last week’s Newsweek cover carried the headline, “The Decline and Fall of Christian America.” The magazine’s cover story by editor Jon Meacham provoked a wide array of reactions from across the spectrum. Whether Meacham is ultimately correct in his observance of these trends and his interpretation of their meaning is yet to be seen. The 1966 Time magazine cover that asked “Is God Dead?” could not have foreseen the development of religion in American public life over the past 40 years, and we shouldn’t expect any more from Newsweek. What the latter cover has accomplished is to raise questions vital to both the health of the Christian tradition and for the public discourse of our nation.

The question that struck me and the one I began to address in a short piece for Newsweek was that of the role of religion in public life and politics. Here’s what I had to say:

The Religious Right was a Christian mistake. It was a movement that sought to implement a “Christian agenda” by tying the faithful to one political option -- the right wing of the Republican Party. The politicizing of faith in such a partisan way is always a theological mistake. But the rapid decline of the Religious Right now offers us a new opportunity to re-think the role of faith in American public life.

Personally, I am not offended or alarmed by the notion of a post-Christian America. Christianity was originally and, in my view, always meant to be a minority faith with a counter-cultural stance, as opposed to the dominant cultural and political force. Notions of a “Christian America” quite frankly haven’t turned out very well.

But that doesn’t mean a lack of religious influence — on the contrary. Committed minorities have had a tremendous influence on cultures and even on politics. Just look at all the faith-inspired social-reform movements animated by people of faith. But Martin Luther King Jr. did not get the Civil Rights Act passed because he had the most Bible verses on his side but because he entered into the public square with compelling arguments, vision, and policy that ultimately won the day. Those faith-inspired movements are disciplined by democracy, meaning they don’t expect to win just because they are “Christian.” They have to win the debates about what is best for the common good by convincing their fellow citizens.

And that is best done by shaping the values narrative, as opposed to converting everyone to their particular brand of religion. Rather, they are always looking for allies around their moral causes, including people of other faiths or of no religion. The story of Christianity in America in the coming decades will be defined by a multicultural shift as well as a generational one. “New” evangelicals and Catholics, along with black, Hispanic, and Asian churches will now shape the agenda. But also included are the millions of Americans who say they are “spiritual but not religious,” finding homes in non-traditional churches, mega-churches that teach that true religion is found in care for “the least of these.” Making a real impact on the values and directions that a democracy will choose is, perhaps, a more exciting kind of influence than relying on the illusory and often disappointing hopes of cultural and political dominance.

Barack Obama stirred the pot around this exact question recently with his comment at a press conference in Turkey that “we do not consider ourselves a Christian nation.” This statement is not a new one for Obama. He expressed it clearly during a 2006 speech to a Sojourners/Call to Renewal conference. He explained his position this way:

Democracy demands that the religiously motivated translate their concerns into universal, rather than religion-specific, values. It requires that their proposals be subject to argument, and amenable to reason. I may be opposed to abortion for religious reasons, but if I seek to pass a law banning the practice, I cannot simply point to the teachings of my church or evoke God’s will. I have to explain why abortion violates some principle that is accessible to people of all faiths, including those with no faith at all.

Now this is going to be difficult for some who believe in the inerrancy of the Bible, as many evangelicals do. But in a pluralistic democracy, we have no choice. Politics depends on our ability to persuade each other of common aims based on a common reality. It involves the compromise, the art of what’s possible. At some fundamental level, religion does not allow for compromise. It’s the art of the impossible. If God has spoken, then followers are expected to live up to God’s edicts, regardless of the consequences. To base one’s life on such uncompromising commitments may be sublime, but to base our policy making on such commitments would be a dangerous thing.

The shift that Jon Meacham describes may be the best news in a long time.

http://blog.sojo.net/2009/04/16/a-christian-mistake/#disqus_thread

A Joyous Palm Sunday to You All!

Repeat from Last Year...

The Sunday before Easter, known as Palm Sunday. Jesus arrived in Jerusalem for the Jewish festival of Passover. Great crowds of people lined the streets waving palm branches to welcome Him. The people were very excited and they spread branches on the road.  Some even laid down their robes. They shouted 'Hosanna!'  Jesus rode into the city on the back of an colt ass,  a young donkey. He did this to fulfill the scriptures. The legend has been handed down that the donkey before this time was a solid color but after Christ died on the cross on Good Friday all donkey's recieved the mark of the cross on their back as a reminder of the service of that donkey to our Lord on Palm Sunday.



Matthew 21.1-11 NEB

Jesus and his disciples were nearing Jerusalem; and when they reached Bethphage at the Mount of Olives, Jesus sent two of them with these instructions: 'Go into the village opposite, where you will at once find a donkey tethered with her foal beside her; untie them, and bring them to me. If anyone speaks to you, say, "Our Master needs them"; and he will let you take them at once.' This was to fulfil the prophecy, which says, 'Tell the daughter of Zion, "Here is your king, who comes to you in gentleness, riding on an ass, riding on the foal of a beast of burden."'

The disciples went and did as Jesus had directed, and brought the donkey and her foal; they laid their cloaks on them and Jesus mounted. Crowds of people carpeted the road with their cloaks, and some cut branches from the trees to spread in his path. Then the crowd that went ahead and the others that came behind raised the shout: 'Hosanna to the Son of David! Blessings on him who comes in the name of the Lord! Hosanna in the heavens!'

When he entered Jerusalem the whole city went wild with excitement. 'Who is this?' people asked, and the crowd replied, 'This is the prophet Jesus, from Nazareth in Galilee.'

EasterGreetings!

An Antique Easter Card

Palm Sunday Commemorates the Triumphful Entry of Jesus into Jerusalem

Palm Sunday is the sixth Sunday in Lent and the Sunday before Easter. It is celebrated in all major Christian churches - Roman Catholic, Protestant and Orthodox. In popular parlance it is called Palm Sunday because it commemorates the triumphant entry of Jesus into Jerusalem to celebrate the Passover. The Gospels describe how the crowds lined the route, spread palm branches on the road and waved palm leaves in their hands enthusiastically as Jesus rode in on his donkey. Hence, the name Palm Sunday.  I wish you all a joyous Palm Sunday in 2008

Palm Sunday is almost here.

As soon as the Church obtained her freedom in the fourth century, the faithful in Jerusalem re-enacted the solemn entry of Christ into their city on the Sunday before Easter, holding a procession in which they carried branches and sang the "Hosanna" (Matthew 21, 1-11). In the early Latin Church, people attending Mass on this Sunday would hold aloft twigs of olives, which were not, however, blessed in those days.

The rite of the solemn blessing of "palms" seems to have originated in the Frankish kingdom. The earliest mention of these ceremonies is found in the Sacramentary of the Abbey of Bobbio in northern Italy (at the beginning of the eighth century). The rite was soon accepted in Rome and incorporated into the liturgy. A Mass was celebrated in some church outside the walls of Rome, and there the palms were blessed. Then a solemn procession moved into the city to the basilica of the Lateran or to St. Peter's, where the pope sang a second Mass. The first Mass, however, was soon discontinued, and in its place only the ceremony of blessing was performed.

Everywhere in medieval times, following the Roman custom, a procession composed of the clergy and laity carrying palms moved from a chapel or shrine outside the town, where the palms were blessed, to the cathedral or main church. Our Lord was represented in the procession, either by the Blessed Sacrament or by a crucifix, adorned with flowers, carried by the celebrant of the Mass. Later, in the Middle Ages, a quaint custom arose of drawing a wooden statue of Christ sitting on a donkey (the whole image on wheels) in the center of the procession. These statues (Palm Donkey; Palmesel) are still seen in museums of many European cities.

As the procession approached the city gate, a boys’ choir stationed high above the doorway of the church would greet the Lord with the Latin song Gloria, laus et honor. This hymn, which is still used today in the liturgy of Palm Sunday, was written by the Benedictine Theodulph, Bishop of Orléans (821):
Glory, praise and honor,O Christ, our Savior-King,To thee in glad HosannasInspired children sing.
After this song, there followed a dramatic salutation before the Blessed Sacrament or the image of Christ. Both clergy and laity knelt and bowed in prayer, arising to spread cloths and carpets on the ground, throwing flowers and branches in the path of the procession. The bells of the churches pealed, and the crowds sang the "Hosanna" as the colorful procession entered the cathedral for the solemn Mass.

In medieval times this dramatic celebration was restricted more and more to a procession around the church. The crucifix in the churchyard was festively decorated with flowers. There the procession came to a halt. While the clergy sang the hymns and antiphons, the congregation dispersed among the tombs, each family kneeling at the grave of relatives. The celebrant sprinkled holy water over the graveyard, the procession formed again and entered the church. In France and England the custom of decorating graves and visiting the cemeteries on Palm Sunday is still retained.

Today the blessing of palms and the procession are usually performed within the churches. The new liturgical arrangements made by Pope Pius XII have restored the original solemnity of the procession, and the members of the congregation now take active part again in the sacred ceremonies of Palm Sunday. The blessing of palms, however, is now very short and simple compared to the former elaborate ritual.

NAMES — The various names for the Sunday before Easter come from the plants used — palms (Palm Sunday) or branches in general (Branch Sunday, Domingo de Ramos, Dimanche des Rameaux). In most countries of Europe real palms are unobtainable, so in their place people use many other plants: olive branches (in Italy), box, yew, spruce, willows, and pussy willows. In fact, some plants have come to be called "palms" because of this usage, such as the yew in Ireland and the willow in England (palm willow) and in Germany (Palmkätzchen). From the use of willow branches Palm Sunday was called "Willow Sunday" in parts of England and Poland, and in Lithuania Verbu Sekmndienis (Willow Twig Sunday). The Greek Church uses the names "Sunday of the Palm-carrying" and "Hosanna Sunday."

Centuries ago it was customary to bless not only branches but also various flowers of the season (the flowers are still mentioned in the first antiphon of the procession). Hence the name "Flower Sunday," which the day bore in many countries — "Flowering Sunday" or "Blossom Sunday" in England, Blumensonntag in Germany, Pâsques Fleuris in France, Pascua Florida in Spain, Virágvasárnap in Hungary, Cvetna among the Slavic nations, Zaghkasart in Armenia.

The term Pascua Florida, which in Spain originally meant just Palm Sunday, was later also applied to the whole festive season of Easter Week. Thus the State of Florida received its name when, on March 27, 1513 (Easter Sunday), Ponce de Leon first sighted the land and named it in honor of the great feast.

THE PASSION — In the new liturgical order of Holy Week, Palm Sunday bears the official title "Second Sunday of the Passion, or Palm Sunday." Thus the Church enhances the significance of this Sunday as a memorial of Christ's sufferings, which are commemorated by the reading of the Passion. The word Passion in this connection means those passages of the Gospels which report the events of Christ's suffering and death. The Passions of all four Gospels are read or chanted in all Catholic churches during the liturgical services on certain days of Holy Week, and observed in varying degrees in many Protestant churches. On Palm Sunday, the Passion of Saint Matthew (26, 36 — 27, 54) is solemnly sung during Mass, in place of the usual Gospel.

The ancient liturgical rules prescribe that three clergymen of deacon's rank, vested in alb and stole, chant the sacred text. They are to alternate in contrasting voices. One (tenor) represents the Evangelist narrator; the second (high tenor) chants the voices of individuals and crowds; the third (bass) sings only the words of Christ.

The melodies prescribed for the liturgical chanting of the Passion are among the most impressive examples of Gregorian chant, and for many centuries remained the only Passion music, until the non-liturgical works on the Passion were written.

THE PALMS — In central Europe, large clusters of plants, interwoven with flowers and adorned with ribbons, are fastened to the top of a wooden stick. All sizes of such palm bouquets may be seen, from the small children's bush to rods of ten feet and more. The regular "palm," however, consists in most European countries of pussy willows bearing their catkin blossoms. In the Latin countries and in the United States, palm leaves are often shaped and woven into little crosses and other symbolic designs. This custom was originated by a suggestion in the ceremonial book for bishops that "little crosses of palm" be attached to the boughs wherever true palms are not available in sufficient quantity.

In the spirit of this blessing, the faithful reverently keep the palms in their homes throughout the year, usually attached to a crucifix or holy picture, or fastened on the wall. In South America they put the large palm bouquets behind the door. In Italy people offer blessed palms as a token of reconciliation and peace to those with whom they have quarreled or lived on unfriendly terms. The Ukrainians and Poles strike each other gently with the pussy-willow palms on Palm Sunday; this custom, called Boze Rany (God's Wounds) they interpret as an imitation of the scourging of our Lord.

In Austria, Bavaria, and in the Slavic countries, farmers, accompanied by their families, walk through their fields and buildings on the afternoon of Palm Sunday. Praying and singing their ancient hymns, they place a sprig of blessed palms in each lot of pasture or plowland, in every barn and stable, to avert the punishment of weather tragedies or diseases, and to draw God's blessing on the year's harvest and all their possessions.

Activity Source: Handbook of Christian Feasts and Customs by Francis X. Weiser, S.J., Harcourt, Brace and Company, New York, 1958

The legend of how the donkey got it's cross.

The Sunday before Easter, known as Palm Sunday. Jesus arrived in Jerusalem for the Jewish festival of Passover. Great crowds of people lined the streets waving palm branches to welcome Him. The people were very excited and they spread branches on the road.  Some even laid down their robes. They shouted 'Hosanna!'  Jesus rode into the city on the back of an colt ass,  a young donkey. He did this to fulfill the scriptures. The legend has been handed down that the donkey before this time was a solid color but after Christ died on the cross on Good Friday all donkey's recieved the mark of the cross on their back as a reminder of the service of that donkey to our Lord on Palm Sunday.



Matthew 21.1-11 NEB

Jesus and his disciples were nearing Jerusalem; and when they reached Bethphage at the Mount of Olives, Jesus sent two of them with these instructions: 'Go into the village opposite, where you will at once find a donkey tethered with her foal beside her; untie them, and bring them to me. If anyone speaks to you, say, "Our Master needs them"; and he will let you take them at once.' This was to fulfil the prophecy, which says, 'Tell the daughter of Zion, "Here is your king, who comes to you in gentleness, riding on an ass, riding on the foal of a beast of burden."'

The disciples went and did as Jesus had directed, and brought the donkey and her foal; they laid their cloaks on them and Jesus mounted. Crowds of people carpeted the road with their cloaks, and some cut branches from the trees to spread in his path. Then the crowd that went ahead and the others that came behind raised the shout: 'Hosanna to the Son of David! Blessings on him who comes in the name of the Lord! Hosanna in the heavens!'

When he entered Jerusalem the whole city went wild with excitement. 'Who is this?' people asked, and the crowd replied, 'This is the prophet Jesus, from Nazareth in Galilee.'

An Early Easter in 2008

Old Scots

First comes Candlemass,
Syne the new mune;
The neist Tyseday aifter that
Is aye Fester Een.
That mune oot
An the neist mune fou,
The neist mune aifter that
Is aye Pasch true.

The EnglishTranslation is

First comes 2 February
And after that the new moon,
The First Tuesday after that
Is Shrove Tuesday.
That moon passes,
And the next full moon,
On the first Sunday after that
Is Easter by rights.

Easter is always the 1st Sunday after the 1st full moon after the Spring Equinox (which is March 20). This dating of Easter is based on the lunar calendar that Hebrew people used to identify pass over, which is why it moves around on our Roman calendar.

This year is the earliest Easter any of us will ever see the rest of our lives. Only the most elderly of us have ever seen it this early, only those who are 95 years old or older. No one under 95 has ever, or will ever, see Easter a day earlier than this year.

The next time Easter will be this early, March 23, will be the year 2228, 220 years from now. The last time it was this early was 1913 , so if you're 95 or older you are the only ones living that celebrated Pasch any earlier in the year.