Nobody turns around to look at her anymore
A new catholic bible translation has been published with a new register: 62 pages full of beautiful new words. In vain I look through the pages for words like “unanimity”... “gathering”... “succession”... “discipleship”.
Precisely these are the things I would have been interested in. It's just like “Miss Universe” has lost all her jewelry, her peculiarity. Does what's lost reveal what we should look for? pez
The man of the majority reluctantly looks at the one disturbing his comfortable rest, and his natural inclination may only lead to stoning him.
But woe to the body of Christ, if his ordinary limbs succeeded in this. It is the blessing of the church that independent, high-spirited minds constantly stir up and shake up the stagnating life of their everyday children.
From: Erich Przywara, Early Religious Writings (1917)
Similar to soccer?
A Hebrew-speaking magazine writes about the first president of FC Bayern, Kurt Landauer: “Landauer shaped the special traits of the club; he made it international, he employed foreign Ma'aminim and organised buying the property in the Säbener Street (Säbenerstraße).”
“Ma'aminim?”, the translating reader might ask himself, “What's that? Derived from ‘Emuna’ – faith? ‘Emun’ – trust? ‘Leha'amin’ – belief? Who did Kurt Landauer hire then? Foreign trusting ones? Maybe faithful devotees of the club?” The dictionary might help: “leha'amin” – to believe – “le'emon” – to raise somebody – “le'amen” – to teach, to train, to educate – “lehit'amen” – to practise, to train. We got it: he hired foreign trainers, just like the other ones would do it later. ... – “Omanut” – art – “Umanut” – crafts. The very same root. The unforeseen variety of meanings allures to think of some etymological scenarios: does that mean: soccer players are secular believers? Or: faith as a team sport? And: faith means to just keep it rolling? Or, in a plain way: believing always means learning? mas
Sunday, gander, wings
Imagine geese had their own service. Each Sunday they would gather around one preaching gander.
The substantial content of the preaching would be: what a high purpose the goose has, what a divine function the Creator – with all geese curtsying and all ganders bowing when this word was spoken – has chosen for the goose; with the help of their wings, they could fly off to distant regions and blessed realms. The same each Sunday. Afterwards, the convention would split up, everyone toddling home, to their own stove. Next Sunday to the service again, followed by going home - that would be all, they would thrive and become fat, rounded and delicious - and then, they would be eaten on St. Martin's Day – and that's all. That's because while the preaching on sunday sounded that ceremonious, the geese would tell each other on Monday what happened to a goose that tried to make use of the wings the Creator gave her along with the divine purpose he had in mind for her, how she had been, what terrible horrors she had to endure. There were some geese among them that looked like they were suffering, and became thin. Those geese were referred to as bad examples of how you would end up when you take that wish of using your wings to fly seriously. They silently tinker with the wish of flying, therefore they become thin, stop thriving, lacking the grace of God that we have as we become fat, rounded and delicious because the grace of God makes you fat, rounded, delicious. On the next Sunday, they went to service again, and the old gander preached of the divine function which the Creator (here the geese curtsied, and the ganders bowed) had in mind for the goose and of the purpose of the wings.
Translated from: S. Kierkegaard, Diary, 3.-12.12.1854 (1854)
Perceptions of reforms
During an oecumenic event celebrating Martin Luther, a bishop of an Alpine diocese judged the present perceptions of reforms:
“Everyone talking about reforms nowadays is primarily asking: How could a structural reform lead to as many savings in expenditures and staff as possible while gaining as much productivity and output as possible? 40 or 50 years ago, reform meant: You can start something new in the world, you could initiate a project and you'll get lots of money and staff for it.”
In contrast, Hans Urs von Balthasar: “Reforms never originate in glueing together broken pieces. Instead: ‘A sprig sprouts from Isai's stub, and a sapling comes from its root stock.’” mim
The Christo effect
The plannings for the “Floating Piers” by Christo have started more than forty years ago, supported by his wife Jeanne-Claude who passed away in the meantime.
Carefully realised and freely funded, they enabled everyone to stroll on gold-orange panels of fabric for kilometers, over the North Italian lake Lago D'Iseo and through the old town on its island, for sixteen days this summer. “For the first time since humans settled here, the island in the lake is accessible not only via boat, but also by foot” - that's the way the artist describes his project idea. On the water, the strollers took off their shoes and enjoyed the feeling of the movement of the waves beneath their feet through the fabric and the floats. Here you can see the original, underlying idea that the artist's lifework is based on: transforming a location in a surprising way that dignifies it while creating a different experience on a completely new level. Supported by lots of people, the location literally becomes an attraction. Thus, many come to experience it, knowing that the time spent on moments like that is precious. ses
June 27th – international day of scent
According to the new “festival calendar” – which seems to gradually replace the old calendar of saints – June 27th is the international day of scent.
Hearing that, I remembered that Paul wrote to his people in Korinth shortly after Jesus' death: “We are Christ's fragrance for God among those that are saved and among those that are lost.”
Paul says the same as a Jewish Midrash did, comparing the people of Israel who are scattered to the four winds to a toppled and fractured perfume bottle whose scent spread everywhere. ang
“‘Are Berliners Christians then?’, Signora shouted utterly amazed. ‘Their Christianity is a peculiar matter.
Basically, they completely lack it, and they are too reasonable to seriously practice it, too. However, they know that Christianity is needed in the state to ensure that the subjects keep obeying humbly as well as to ensure that thefts and murders do not occur that much. Thus, with distinctive eloquence, they try to convert at least their neighbours to christianity.’
As I am a friend of state and religion, I hate that monstrosity they call state religion, that satirical creature, originated from the competition between the secular and the spiritual authorities, that mule that the Antichrist's grey horse begot with Christ's jenny. While arguiing over heaven, we decay on Earth. The only thing that might be able to save us would be an indifferentism when it comes to religious topics.
Religion could not get any lower than becoming such a state religion; that way, its innate innocence is lost, and it will be as proud in public as a declared mistress. The christianity of the first centuries was so beautiful, so divine and charming, so secretly sweet, back when it was similar to its godly donor regarding the heroism of suffering.
The monopoly system is detrimental, both for industries and for religions; they stay strong because of free competition and will bloom again in original glory when the political equality of religious service, in a way a divine freedom of trade, is implemented.”
Translated from: H. Heine, Travel Pictures. Fourth Part. The Town of Lucca (1831)
“What humanity is for the unreasonable creatures surrounding it, the church is admidst the schools of this world;
and from its beginning just like Adam named the animals, the church looked at the earth, and took note of the teachings it discovered and inspected them.
It started in Chaldea and stayed with the Canaanites, moved south to Egypt and went on to Arabia until remaining in its own country. Afterwards it met the merchants of Tyre, the wisdom of the Eastern Realm and the opulence of Saba before being lead away to Babylon and moving to the schools of Greece.
No matter where it arrived, no matter if it endured hardships or experienced triumph, it always was a breath of life, spirit and voice of the highest of all, sitting among the teachers, listening and asking, claiming their right answers for itself, correcting their mistakes, replacing their flaws, finishing their beginnings, extending their assumptions and that way gradually expanding the margin of its own teachings and explaining their meanings.
We opine that one of the specific methods which destiny uses to bestow the divine cognition on us is the one enabling the church to understand the teachings of the world, collecting it and, both in that and in other meanings, 'drinking the milk of the pagans and nursing at the kings' chest'.”
From: J. H. Newman, Essays (1843)
Unnecessary and dispensable
A community does not own itself. It cannot even afford the pleasure to be elite as it does not generate benefits of itself and hardly for itself. The only thing it gets is the grudge of other people.
It is aware that neither its existence nor its continuity is due to its own efforts, thus seeing itself in constant danger of giving up. It is detached from everything familiar, between the lines compelled to walk on water, able only to hold on to the one that upholds it. A community is a tool in the hand of God, his function lies in the presence of a world that he is that different from that no other mediation could work.
A community should be the sign for God being the only one that earned that name as he can afford being prodigal – doing something in the world, something that nobody waited for, hoped for or needed: The sign that he is unnecessary, dispensable as a perfume in the trash bin.
No one could be expected to do such wasteful deeds in place of him – who would lend themselves to do something like that? That is the reason God, a free God, mesmerises who he wants to and who wants to be mesmerised. And he promises nothing but his order: do something that is foolish at best, if not crazy.
Isn't the community like a seduced girl following her lover to a secret place, attracted by him promising immeasurable happiness? With creating her, God put his honour at risk, competing with other Gods that attract their servants with sugar and the afterlife and paradises full of harems.
The God of Jesus of Nazareth only offers his closeness and reaches his goal when he finds partners sharing his freedom – instead of servants for money. ars