Saturday, 02 January

19:39

My Second New Year's Resolution: Pray for Our Military Living and Dead! [LES FEMMES - THE TRUTH]

Watch this lovely tribute to the veterans of World War II. My dad, a navy ensign at the start of the war who survived the attack on Pearl Harbor, was one. Son of a church organist and a musician himself (Daddy played the organ for the Catholic services at the Naval Academy when he was a student there), he would have loved this. And so I dedicate this to my dad and all those brave men and women who served in World War II and for all those who continue to serve. I resolve to pray for them at Mass and when I say my rosary during 2016. "No greater love is there than this, that a man lay down his life for his friends." May we all pray for peace during 2016, the peace that comes through loving God, loving our neighbor, and doing the duties of our states in life with the help of Jesus through Mary.

16:40

Non Nobis, Domine, Sed Nomini Tuo.... [The Rad Trad]


The name of Jesus has been revered throughout the history of the Church back to the days of the Old Testament, when the Jews would substitute Adonai ("Lord" or "Master") for the name God gave for Himself to Moses, Yahweh ("I am Who I am"). The name of the God Who called Himself the One Who simply is, Who is being itself, was only invoked by the high priest once a year, on the Day of Atonement. The O antiphons sung at the Magnificat on last seven days of Advent revive the Old Testament names of God in anticipation of the birth of the Son of God and His naming an octave of days later. Parents name their children symbolically, honoring either a person from the past or steering the newborn toward what the mother and father desire them to be. With God this does not suffice. In the case of God, His name reflects Who He is, the One Who is, the Lord of all.

The name of Jesus was not a new one to the Jews or Christians of the first century. Jesus etymologically derives from Yeshua, commonly Joshua today. Ye-shua literally translates as "Yahweh is salvation" and was the name of Moses's companion who led the victorious Israelite army in the conquest of Canaan. Honoring their ancestor, Yeshua was one of the most popular male names in the Second Temple period. The first Yeshua fulfilled the promise of God to deliver the Israelites from the land of bondage to a new place of freedom. The second Yeshua, as God made man, would deliver all Who believe in Him from the bondage of death. After the Resurrection and descent of the Holy Spirit at Pentecost believers veered away from naming their children after Old Testament figures in favor of martyrs of the New Testament, although Elias remained popular in Greek Christianity. Jesus would cease to be a called name; instead it would become a revered invocation of God Himself.

Lev Gillet observes that the Biblical expression "at the name of Jesus" comes to us weakly in English from weak Latin, in nomine Iesu. The presumably original Greek text bears a stronger meaning, connoting "by the means", "by the command", or "by the authority" of Jesus. The pre-Nicene Fathers did not theologize the name, but they did follow the tradition of invoking it in times of distress, eventually normalizing its liturgical usage (per Dominum nostrum Iesum Christum....). 

The name of Jesus eventually became a prayer unto its own. Latin spirituality is difficult to define before the explosion of Benedictine monasticism, though it was presumably liturgical more than personal like the monastic tradition which sprung from it. St. Augustine's small collective may have anticipated communal living and prayer on a more voluntary, less municipal level, but the common liturgical element remained. Eastern spirituality, at least as far as extant information allows us to know, possessed a more personal element. It is here that the "Jesus prayer" originated. 

The "Jesus prayer" has become the focus of Greek spirituality. "Lord Jesus Christ, Son of God, have mercy of me [a sinner]" is prayed by Athonites, but also by laymen of the Constantinopolitan tradition, non-Chalcedonians, Latin monks, and the odd Protestant. The prayer did not reach its current form until the Hesychast ascendance in the Palaiologan dynasty, the last ruling family before the fall of Byzantine Empire, when Orthodox tradition ossified more or less in its current form. The Jesus prayer is a concatenation of two separate prayers used in the first millennium, one by the monks of Sinai and the other by the faithful of Constantinople. The monks of Sinai plainly uttered the name "Jesus" as a simple prayer to remind the one saying it of Christ's personal presence. Contrary to later Athonite thought, the Sinaites believed psalms and the name of Jesus were the only spiritual refuges for those not strong enough to confront their sins directly. St. John Climacus confirmed this tradition in his Ladder (28). The second piece of the prayer was Kyrie eleison, a favored ejaculatory prayer of the monks and laity of Constantinople. The merger of these prayers resulted in our modern day Jesus prayer, popularized by the Hesychast tradition of St. Gregory Palamas.

St. Gregory Palamas did not popularize the Jesus prayer, nor did his proximate followers. In contesting Barlaam's claim that God was not Himself knowable, the Hesychasts found in the Jesus prayer the most perfect place to meet Christ God in His un-created energy, the "light of Tabor." It was in this context that Palamas defended the prayer and in which his later followers advocated its central place in Greek spiritual life. Much like how the Council of Trent and the Counter-Reformation religious orders coagulated the once fluid and vivacious Roman Church, the disaster of 1453, the dissemination of the Greek tradition to the Slavs, the expansion of Athonite monasticism, and the publication of the Philokalia stiffened a once dynamic Byzantine tradition. The Jesus prayer dominated Athos and its descending spiritual houses. Use of the Jesus prayer can substitute for part or all of the Greek Office: 500 times for Vespers or Mattins, 200 for Compline, 700 for the Typika. It should be noted that most non-Athonite communities do not see the name of Jesus as a substitute for the liturgy.

While the name of Jesus did not become its own prayer in the Latin Church, it did continue to be invoked in prayer and as an object of reverence. The Sarum rite has the feast of the "Name of Jesus" on August 7th. Compostela celebrated the feast on January 8th and Liege on January 31st, the Franciscans and Dominicans kept it on sequential January days. Innocent XIII inserted the feast into the Roman rite for the second Sunday after Epiphany, where it is given in my altar Missal. St. Pius X relocated the feast to the Sunday between the Circumcision and Epiphany, displacing the octave days of the comites Christi. Paul VI abolished the feast in promulgating the new kalendar in 1969/1970. The Roman Mass found in the post-Tridentine Missals is remarkably similar to that given in the Sarum books, sharing the Introit and Epistle, but differing in the Gospel (Sarum gives the Angel's relation of the name to Mary while Roman repeats the Circumcision pericope) and orations. While the Roman rite prays:
"O God, You Who appointed Your only-begotten Son to be the Savior of the human race, and commanded that He be called Jesus, mercifully grant that we may enjoy in heaven the vision of Him Whose holy Name we venerate on earth"
Sarum asks:
"O God, Who has caused the Name of Our Lord Jesus Christ, Your Only Begotten Son, to be loved with the greatest affection by Your faithful, and to be terrible and fearful to evil spirits, mercifully grant that all who devoutly reverence this Name of Jesus on earth may have part in the sweetness of holy consolations in this present life, and in the world to come may attain unto the fullness of joy and eternal praise."
This snippet of the Sarum sequence, given below, highlights the contrast between the post-Tridentine and Norman interpretation of the Name.


The newer Roman feast sadly neglects the historic emphasis on the personal nature of name, that the faithful can call upon "Jesus for our friend" and ask Him to repel all that may come to harm us. The odd Roman Mass instead centers on the fact that the recently born child was given a name, making the feast redundant.

We call Him the Lord, God Almighty, and Our Redeemer. Perhaps in understandable retraction from protestants haphazardly tossing around the name of the Son of God we have reverted to the Old Testament fear of uttering the name of God. This need not be. Due to Him is all reverence in worship, but on our knees we can address Him as a person to be known and kept in company, that He may forgive our sins and we may give glory to His name.

Non nobis, Domine, sed nomini tuo da gloriam....

15:25

Commentaries for the First Week in Ordinary Time, Year II [The Divine Lamp]

FEAST OF THE BAPTISM OF THE LORD
Note: we are in Year C

Year A: Commentaries for the Feast of the Baptism of the Lord.

Year B: Commentaries for the Feast of the Baptism of the Lord.

Year C: Commentaries for the Feast of the Baptism of the Lord.

MONDAY OF THE FIRST WEEK IN ORDINARY TIME

Today’s Mass Readings.

Today’s Divine Office.

A Moral Exposition of 1 Samuel 1:1-8.

Father Boylan’s Introduction to Psalm 116.

St Augustine’s Notes on Psalm 116.

Pope John Paul II’s Commentary on Psalm 116. On verses 10-19.

My Notes on Mark 1:14-20.

Aquinas’ Catena Aurea on Mark 1:14-20.

Navarre Bible Commentary on Mark 1:14-20.

TUESDAY OF THE FIRST WEEK IN ORDINARY TIME

Today’s Mass Readings.

Today’s Divine Office.

My Notes on 1 Samuel 1:9-20.

Pope John Paul II’s Commentary on 1 Sam 2:1, 4-5, 6-7, 8. On 1-10.

Aquinas’ Catena Aurea on Mark 1:21-28.

My Notes on Mark 1:21-28.

Navarre Bible Commentary on Mark 1:21-28.

WEDNESDAY OF THE FIRST WEEK IN ORDINARY TIME

Today’s Mass Readings.

Today’s Divine Office.

Update: Navarre Bible Commentary on 1 Samuel 3:1-10, 19-20.

Father Boylan’s Introduction to Psalm 40.

Entire: St Augustine’s Notes on Psalm 40Today’s verses.

My Notes on Mark 1:29-39.

Aquinas’ Catena Aurea on Mark 1:29-39.

Navarre Bible Commentary on Mark 1:29-39.

THURSDAY OF THE FIRST WEEK IN ORDINARY TIME

Today’s Mass Readings.

Today’s Divine Office.

Navarre Bible Commentary on 1 Samuel 4:1-11Navarre Bible Commentary on 1 Samuel 4:1-11.

Father Boylan’s Introduction to Psalm 44.

St Augustine’s Notes on Psalm 44.

Aquinas’ Catena Aurea on Mark 1:40-45.

Navarre Bible Commentary on Mark 1:40-45.

My Notes on Mark 1:40-45.

FRIDAY OF THE FIRST WEEK IN ORDINARY TIME

Today’s Mass Readings.

Today’s Divine Office.

Navarre Bible Commentary on 1 Samuel 8:4-7, 10-22a.

Father Boylan’s Introduction to Psalm 89.

St Augustine’s Notes on Psalm 89.

Aquinas’ Catena Aurea on Mark 2:1-12.

Navarre Bible Commentary on Mark 2:1-12.

SATURDAY OF THE FIRST WEEK IN ORDINARY TIME

Today’s Mass Readings.

Today’s Divine Office.

Navarre Bible Commentary on 1 Samuel 9:1-4, 17-19, 10:1.

Father Boylan’s Introduction to Psalm 21.

St Augustine’s Notes on Psalm 21.

St Thomas Aquinas’ Lecture on Psalm 21.

Pope John Paul II’s Commentary on Psalm 21.

Father E. S. Berry’s Commentary on Psalm 21.

Aquinas’ Catena Aurea on Mark 2:13-17.

Navarre Bible Commentary on Mark 2:13-17.

SECOND SUNDAY IN ORDINARY TIME
Note: we are in Year C

Year A: Commentaries for the Second Sunday in Ordinary Time.

Year B: Commentaries for the Second Sunday in Ordinary Time.

Year C: Commentaries for the Second Sunday in Ordinary Time.

Next Week’s Posts.


Filed under: Bible, Catholic, Catholic lectionary, Daily Lectionary, Notes on the Lectionary, Scripture Tagged: Bible, Catholic, Daily Catholic Lectionary, Scripture

13:14

Council No More? [Opus Publicum]

If one peruses world Orthodoxy news from the last few months, one is likely left with the impression that the forthcoming 2016 Pan-Orthodox Council will either not happen or be rendered meaningless by a lack of global participation if it does. The Council, which some observers see as a power play by the Ecumenical Patriarch (EP), has received — at best — tepid enthusiasm from the Moscow Patriarch (MP), the largest patriarchate in the Orthodox Church today. It is well known that the EP and MP have been at each other’s throats in recent years over the question of primacy, with the comparatively weaker EP asserting by right with the MP quietly, but noticeably, holding to primacy in fact. Given Moscow’s expansive vision of its power and influence as embodied in its “Russian World” ideology, it is extremely doubtful that it would acquiesce to any proceedings which risk compromising its unique — and some might say “central” — position in Eastern Orthodoxy today.

Beyond the high-level political squabbling, there are other compelling reasons why this Council should not take place. First, if the experience of the Roman Catholic Church means anything to the Orthodox (and it probably does, even if they don’t like to admit it), then they should know the risks of holding a a sweeping council at this juncture in history, especially one which seems directed toward “openness” and “adjusting” with the times. Second, it doesn’t appear that the Orthodox Church is prepared to settle major internal disputes such as the status of certain “breakaway” churches like the Kyivan Patriarchate (KP) in Ukraine. Given the millions of MP members who have switched over to the KP in recent years, this is no minor matter. And last, unlike many earlier councils (ecumenical or otherwise), it does not appear that the 2016 Council is directed toward confronting concrete heresies or major disciplinary matters. While world Orthodoxy arguably needs to sort out any number of serious doctrinal issues, ranging from primacy to contraception, that’s not going to happen this year anyways and, indeed, may not happen for decades (if ever).


Filed under: Eastern Orthodox Church

09:51

Omnes nos manifestari oportet ante tribunal Christi [Laodicea]

As in the theatres, when it grows toward evening, and the spectators depart, then going out and laying aside their dresses, they who seemed kings and generals are seen as they really are, the sons of gardeners and fig-sellers: so also when death is come and the spectacle is over, and all the masks of poverty and riches are put off, by their works alone are men judged, which are truly rich, which poor, which are worthy of honour, which of dishonour (Pseudo-Chrysostom, quoted in Catena Aurea on Lk XVI:24).


01:03

Matins readings for the second week after the Nativity [Lectio Divina Notes]

The Benedictine Patristic readings at Matins differ from the Roman this Sunday, and are unfortunately not available online as far as I can find.  Accordingly, I won't make a separate post for the Sunday, I'll just list what they are for reference purposes.

**I should note though, that readings set for the Roman Office this Sunday (both homilies by St Bernard) are those that were used in the Benedictine Office up until the 1962-3 revision of the breviary, and can be found online over at Divinum Officium.

Matins readings

Sunday 3 January - Second Sunday after the Nativity

Nocturn I (Romans readings for the date, split into four): Romans 6:1-18

Nocturn II: Sermon of St Augustine (Inter serm. suppos. Aug in Append 128 in Nat Dom 12)
Nocturn III: Sermon of St Jerome on Matthew 1, 2
GospelSt Matthew 2:19-23

Monday 4 January

Romans 7:1-3; 4-6; 7-9

Tuesday 5 January

Romans 8:1-4; 5-9; 9-11

Wednesday 6 January - Feast of the Epiphany (see separate post)

Nocturn I


Reading 1:Isaiah 55:1-4 

Reading 2: Isaiah 60:1-3;
Reading 3: Isaiah 60: 4-6
Reading 4: Isaiah 61:10-11; 62:1

Nocturn II: Sermon 32 of St Leo

Nocturn III: Homily 10 of St Gregory 
Gospel: St Matthew 2:1-12

Notes on St Matthew 2:1-12 (Gospel for the feast of the Epiphany) (Jan 6)

Thursday 7 January

Romans 9:1-5; 6-10; 11-16

Friday 8 January

Romans 12:1-3;4-8;9-16


Saturday 9 January

Romans 13:1-4; 4-7; 8-10.


Lectio on St Matthew

And for those wanting to do some lectio based on a systematic reading of the Gospel of St Matthew, here are links to a week's worth of notes:

St Matthew chapter 1

1:1-17
1:18-25 (Vigil of Christmas: 18-21)

St Matthew chapter 2

2:1-12 (Epiphany; Christmas Day post-communion)

2:1-3
2:4-6
2:7-12

2:13-23 (Holy Innocents: 2:13-18; Second Sunday after the Nativity: 2:19-23)

01:02

Matins readings for Lent: Index of posts [Lectio Divina Notes]

The weekday readings at Matins in the Benedictine Office during Lent (and the first week and a half of Passiontide) are generally Patristic texts on the Gospel of the Mass of the day (in the EF calendar).

Ash Wednesday and days after it


Gospel and third nocturn readings for Ash Wednesday
Thursday after Ash Wednesday
Friday after Ash Wednesday
Saturday after Ash Wednesday

First week of Lent

First Sunday of Lent (Gospel and third nocturn readings)
Monday in the first week of Lent
Tuesday in the first week of Lent
Ember Wednesday of Lent
Thursday in the first week of Lent
Ember Friday of Lent
Ember Saturday of Lent

Second week of Lent

Second Sunday of Lent
Monday in the second week of Lent
Tuesday in the second week of Lent
Thursday in the Second Week of Lent
Saturday in the Second Week of Lent

Third week of Lent

Sunday in the Third Week of Lent
Monday in the third week of Lent
Wednesday in the third week of Lent
Thursday in the third week of Lent
Friday in the third week of Lent
Saturday in the fourth week of Lent

Fourth week of Lent

Fourth Sunday of Lent (Gospel and third Nocturn Readings)
Monday in the fourth week of Lent
Tuesday in the fourth week of Lent
Wednesday in the fourth week of Lent
Thursday in the fourth week of Lent
Friday in the fourth week of Lent
Saturday in the fourth week of Lent

First Week of Passiontide

First Passion Sunday (Gospel and third nocturn readings)
Monday in Passion week
Tuesday in Passion week
Wednesday in Passion week
Thursday in Passion week
Friday in Passion week
Saturday in Passion week

Holy Week

Palm Sunday (Gospel and third nocturn readings)
Monday of Holy week
Tuesday of Holy Week
Wednesday of Holy Week
Maundy Thursday
Good Friday
Holy Saturday

01:01

Matins readings for the season of Septuagesima [Lectio Divina Notes]

The Matins readings in the Benedictine Office for the season of Septuagesima are set out below.

Septuagesima Sunday

Nocturn I: 

Reading 1: Genesis 1:1-8
Reading 2: Genesis 1: 9-13
Reading 3: Genesis 1: 14-19
Reading 4: Genesis 1:20-26

Nocturn II: From St Augustine's Enchiridion (chapters 25-27)
Nocturn III: St Gregory Homily 19 on the Gospels
GospelSt Matthew 20:1-16

Monday after Septuagesima Sunday: Genesis 1:27-31; 2: 1-6, 7-10
Tuesday: Genesis 2:15-18; 19-20; 21-24
Wednesday: Genesis 3:1-7;7-13; 14-20
Thursday: Genesis 4:1-5; 8-12; 13-16
Friday: Genesis 4:17-22; 23-26; 5:1-5
Saturday: Genesis 5:15-21; 22-27; 28-31

Sexagesima Sunday

Nocturn I: 

Reading 1: Genesis 5:32; 6:1-3
Reading 2: Genesis 6: 4-6
Reading 3: Genesis 6: 7-10
Reading 4: Genesis 6:11-15

Nocturn II: From the book of St Ambrose on Noah and the Arc
Nocturn III: Homily 15 on the Gospels of St Gregory
Gospel: St Luke 8:4-15

Monday after Sexagesima Sunday: Genesis 7: 1-4, 7:5& 10-12; 13-14&17
Tuesday: Genesis 8:1-4; 5-9; 10-13
Wednesday: Genesis 8:15-19; 20-22; 9:1-6
Thursday: Genesis 9:12-15; 20-23; 24-29
Friday: Genesis 10:1-6; 11:1-4; 5-8
Saturday: Genesis 11:10-15; 16-23; 24-30

Quinquagesima Sunday

Nocturn I: 

Reading 1: Genesis 12: 1-5
Reading 2: Genesis 12: 6-8
Reading 3: Genesis 12: 9-13
Reading 4: Genesis 12: 14-19

Nocturn II: From the book of St Ambrose on the Patriarch Abraham
Nocturn IIIHomily 2 on the Gospel's of St Gregory
GospelSt Luke 18:31-43

Monday after Quinquagesima Sunday: Genesis 13:1-6; 7-11;12-16
Tuesday: Genesis 14: 8-12; 13-16;17-20

(End of Septuagesimatide)

01:00

Matins readings for the weeks after Epiphany [Lectio Divina Notes]

A post with this week's Matins readings will appear shortly, but I thought it might be helpful to let those who are trying to include the Matins readings and/or do some lectio following the pattern of the liturgy know what is coming up.

Accordingly, I'm posting now a partial list of the readings for Matins in the Benedictine Office for the weeks after the Epiphany.  This year (2016) there are only two weeks after Epiphany before we hit Septuagesimatide (when the readings switch to Genesis), so I will fill out the details of the readings for week three and beyond at a later date.

Note that feasts of the saints often have their own readings which displace the ones set out below, and on fourth class Saturdays the three scriptural readings are combined into two, and the third reading is a Patristic text for the Office of Our Lady on Saturday.

First week after Epiphany

First Sunday after Epiphany

Nocturn I: 1 Corinthians I: 1-3; 4-9; 10-11; 12-13
Nocturn IISermon 36 of St Leo
Nocturn III: Homily of St Ambrose on St Luke 2:63-65
GospelSt Luke 2: 42-52

Monday: 1 Corinthians 2: 1-5; 6-9; 10-13
Tuesday: 1 Corinthians 5: 1-5; 6-8; 9-11
Wednesday1 Corinthians 6: 1-6; 7-11; 12-18
Thursday1 Corinthians 7: 1-4; 5-9; 10-14
Friday1 Corinthians 13: 1-3; 4-10; 11-13
Saturday1 Corinthians 16: 1-4; 5-9; 10-14

Second week after Epiphany

Second Sunday

Nocturn I2 Corinthians 1: 1-5, 6-7, 8-11, 12-13
Nocturn II: Sermon of St John Chrysostom (Preface to the letters of St Paul)
Nocturn III: Homily of St Augustine (Tract 9 on St John n2)
Gospel: John 2:1-11

Monday: 2 Corinthians 3: 1-3, 4-8, 9-14
Tuesday2 Corinthians 5: 1-4, 6-10, 11-15
Wednesday:2 Corinthians 7: 1-3, 4-7, 8-10
Thursday2 Corinthians 10: 1-3, 4-9, 10-12
Friday:2 Corinthians 12: 1-4, 5-9, 9-11
Saturday2 Corinthians 13: 1-4, 5-9, 10-13

Third week after Epiphany

Sunday

Nocturn I: Galatians 1: 1-5; 6-8, 9-10, 11-14
Nocturn II: St Augustine on Glaatians
Nocturn III: St Jerome
Gospel: St Matthew 8:1-13

Monday: Galatians 3
Tuesday: Galatians 5
Wednesday: Ephesians 1
Thursday: Ephesians 4
Friday: Ephesians 5
Saturday: Ephesians 5

Fourth week after Epiphany

Sunday
Nocturn I:  Philippians 1
Gospel: St Matthew 8: 23-27

Monday: Philippians 4
Tuesday: Colossians 1
Wednesday: Colossians 3
Thursday: 1 Thessalonians 1
Friday: 1 Thessalonians 4
Saturday: 2 Thessalonians 1

Fifth Week after Epiphany

Sunday

Nocturn I: 1 Timothy 1
Nocturn IIIGospel and Third Nocturn Readings for the Fifth Sunday after the Epiphany
Gospel: St Matthew 13: 24-30

Monday: 1 Timothy 3
Tuesday: 2 Timothy 1
Wednesday: 2 Timothy 3
Thursday: Titus 1
Friday: Titus 3
Saturday: Philemon

Sixth Week after Epiphany

Sunday

Nocturn I: Hebrews 1
Gospel: St Matthew 13: 31-35

Monday: Hebrews 3
Tuesday: Hebrews 4
Wednesday: Hebrews 6
Thursday: Hebrews 7
Friday: Hebrews 11
Saturday: Hebrews 13

Vorüber sind . . . [et nunc]

anstrengende liturgische Tage, - da kann solches schon mal vorkommen.


This is the only recording I can find on YouTube... [marcpuck]

Of my friend Joan Marie Moynagh singing, in Joseph Martin Kraus's Funeral Cantata for Gustav III of Sweden. Had never heard of Kraus before half an hour ago. Unfortunately, some of those tracks are mislabelled, I believe; JMM is the soprano. (On Spotify, the dozen or so tracks of the Funeral Cantata are included among the 170 tracks of the 'Big Baroque Choral Box', volume two, issued by Vanguard Classics last year.) Alas, I think that the BBCB people have their videos set so that they can't be embedded here. Tsk. The original recording was made in 1969 (which sounds right-- that would be toward the end of JMM's professional singing career) and re-released (both original and re-release by Vanguard, too) on CD in 1997. 




JMM sang the role of the Third Coquette in the US première of Orff's Carmina Burana at the San Francisco Opera in 1958; she was at the SFO for the 1958-1959 season, it looks like, that included performances also in Los Angeles, San Diego, Pasadena, Berkeley, and in Portland. Mimi in La Bohème, Javotte in Massenet's Manon, the Voice of a Falcon in Strauss's Die Frau ohne Schatten....

Joan sang the role of Morgana in Handel's Alcina at the Dallas Opera in November 1960-- a performance more famous, perhaps, as Joan Sutherland's début in the United States, ahem. 

00:16

Happy New Year [The TOF Spot]

It seems like only yesterday it was AD 2015.

Hey, wait a minute! It was only yesterday!

Ah, time flies when you're having fun.

Of course, it also flies when you're miserable, so you may as well have fun and count your blessings.

But have you ever noticed that time flies faster as you get older?

A change of velocity, an acceleration, requires a force like gravity. Falling bodies plummet faster as they travel farther. This is due to the gravity induced by mass. So perhaps we do not travel forward in time; we plummet downward. This suggests that there is something massive and attractive at the end of time.


And a happy birthday to JJ!

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Corpus Christi Watershed news XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
Creative Minority Report XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
CRISTIANDAD XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
Cum Lazaro XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
David Scott Writings XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
Denzinger-Katholik XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
Diligite iustitiam XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
Dom Donald's Blog XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
Dominicana XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
Dominus mihi adjutor XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
Dyspeptic Mutterings XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
Eastern Christian Books XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
Edinburgh Housewife XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
Edward Feser XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
et nunc XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
Ethika Politika XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
EUCist News XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
Faithful Answers XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
For the Queen XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
Fr Hunwicke's Mutual Enrichment XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
Fr Ray Blake's Blog XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
Fr. Z's Blog XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
Galileo Was Wrong XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
Gratia Super Naturam XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
History of Interpretation XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
https://creamcitycatholic.com/feed/ XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
I Have to Sit Down XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
iBenedictines XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
IDLE SPECULATIONS XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
ignatius his conclave XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
Il Blog di Raffaella. Riflessioni e commenti fra gli Amici di Benedetto XVI XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
In Campo Aperto XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
In the Light of the Law XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
Incarnation and Modernity XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
Infallible Catholic XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
Instaurare Omnia in Christo - The Blog XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
Jimmy Akin XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
John G. Brungardt, Ph.L. XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
John V. Gerardi XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
Just Thomism XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
katholon XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
Korrektiv XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
Laodicea XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
Laudator Temporis Acti XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
Le blog d'Yves Daoudal XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
Lectio Divina Notes XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
LES FEMMES - THE TRUTH XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
Lex Christianorum XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
Ley Natural XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
Little Flower Farm XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
LMS Chairman XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
Loved As If XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
marcpuck XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
Mary Victrix XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
Mathias von Gersdorff XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
Musings of a Pertinacious Papist XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
New Liturgical Movement XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
New Sherwood XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
New Song XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
News - thomistica XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
NICK'S CATHOLIC BLOG XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
One Mad Mom XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
OnePeterFive XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
Opus Publicum XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
Over the Rhine and Into the Tiber XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
Oz Conservative XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
Paths of Love XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
Psallam Domino XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
RORATE CÆLI XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
RSS XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
Sancrucensis XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
Scholastiker XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
Semiduplex XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
Siris XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
Spirit of Teuchtar II XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
St. Conleth's Catholic Heritage Association XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
St. Peter's List XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
Steeple and State XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
Symposium XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
Tęsknota XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
Taylor Marshall XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
Tea at Trianon XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
That The Bones You Have Crushed May Thrill XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
The American Catholic XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
The Badger Catholic XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
The Catholic Dormitory XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
The Catholic Thing XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
The City and the World XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
The Daily Register XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
The Deacon's Bench XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
The Divine Lamp XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
The Eponymous Flower XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
The hermeneutic of continuity XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
The Jesuit Post XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
The Josias XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
The Lepanto Institute XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
The Low Churchman's Guide to the Solemn High Mass XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
The Paraphasic XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
The Prosblogion XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
The Rad Trad XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
The Remnant Newspaper - The Remnant Newspaper - Remnant Articles XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
The Sacred Page XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
The Sensible Bond XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
The TOF Spot XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
Theological Flint XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
totaliter aliter XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
Traditional Catholic Priest XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
Transalpine Redemptorists at home XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
Unam Sanctam Catholicam XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
Unequally Yoked XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
Voice of the Family XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
Vox Cantoris XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
Vultus Christi XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
Whispers in the Loggia XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
ZENIT - The World Seen From Rome XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
Zippy Catholic XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
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