Catholics, Lent

Fat chance, last chance: Fat Tuesday

Fat Tuesday. Mardi Gras.  Máirt Inide. Dydd Mawrth Ynyd.  Fastnacht. Fastelavn. Sprengidagur.  Güdisdienstag. Vastlapäev.  Užgavėnės.  Fettisdagen. Laskiainen. Shrove Tuesday. Call it what you will, but make sure you eat – and eat big and eat rich – on this moveable feast, based on the lunar cycles of the moon, and celebrated around the world, falling this year on Feb. 9 – the last day of shrovetide before the penitential season of Lent begins on Ash Wednesday, which is its colloquial name.  Dating to the A.D. 900s, the official name is the Day of Ashes.

“Remember, man, that thou art dust and unto dust thou shalt return,” will be said by Catholic priests in churches around the world Wednesday, as they make the distinctive of signing the foreheads of the faithful with the sign of the cross in ashes, blessed by a priest and made from burning palm fronds which have been saved from last year’s Palm Sunday masses.  Blessed ashes having been used in such religious  rituals since the time of Moses.

The historical reason that pancakes are associated with the day preceding Ash Wednesday and the beginning of Lent is that the 40 days of Lent form a period of liturgical fasting, during which only the plainest foodstuffs are eaten by the devout. Therefore, rich ingredients such as eggs, milk, and sugar are disposed of immediately prior to the commencement of the fast.

Pancakes and doughnuts are an efficient way of using up these perishable goods. The word shrove is a past tense of the English verb “shrive,” which means to obtain absolution for one’s sins by confessing and doing penance.

Shrove Tuesday gets its name from the shriving or confession that Anglo-Saxon Christians made immediately before Lent, a season of soul-searching and repentance.

For Roman Catholics, Lent runs from Ash Wednesday on Feb. 10 up to but excluding the Mass of the Lord’s Supper on Holy Thursday on March 24. The evening of Holy Thursday is already part of the Good Friday liturgical day, the first of the three days of the paschal triduum, so it is not liturgically a part of Lent in the Roman Catholic Church, although it is still reckoned as part of the “40 days of Lent,” because the paschal triduum begins the evening of Holy Thursday and concludes with the evening vespers of Easter. The triduum includes Holy Thursday, Good Friday, Holy Saturday, and reaches it high point at the Great Easter Vigil. The name “Maundy” comes from the Latin antiphon Mandatum Novum, meaning “a new mandate.” The new mandate from Jesus is taken from John 13:34: “Love one another as I have loved you.”

In many mainline Protestant churches, Maundy Thursday is still liturgically part of Lent since many do not recognize the triduum as distinct from Lent.

In regards to fasting and abstinence for Roman Catholics during Lent, particular regulations vary in each country according to the norms established by national episcopal conferences and approved by the Holy See, so it is not always easy to know what regulations are in force. The Ottawa-based Canadian Conference of Catholics Bishops (CCCB) says, “Fasting means cutting down on the amount and richness of our food and drink. Done as a penance for sin, it helps us to pray better: an empty stomach can lead to more attentive prayer. The money we save on food should be given to others in alms, In reference to abstinence, the Canadian bishops go onto say, “This form of penance needs to be seen as a near cousin of fasting. We may give up meat or other desirable foods on one or two days a week during Lent, especially on Friday, the day of Christ’s saving death on the cross. Our abstinence is another way of sharing in Christ’s work of saving the world.”

The norms for Canada are based on the Canadian Conference of Catholics Bishops’ Order of Prayer in the Liturgy of the Hours and Celebration of the Eucharist, known more commonly and simply as the Ordo, which is essentially a guide for clergy in Canada, updated from time to time, to aid in preparation of the liturgy. The Ordo dates back to the Middle Ages:

  •  All Fridays are days of abstinence from meat, but Catholics may substitute special acts of charity
    or piety on this day;
  •  The paschal fast is observed on Good Friday and, where possible, continued through Holy
    Saturday;
  •  Ash Wednesday and Good Friday are days of fasting and abstinence from meat;
  •  The law of abstinence from meat binds those who are 14 and older; the law of fasting binds
    those from 18 to 59 years of age.

While Canadian bishops have placed particular insistence on Fridays of Lent as days of penance, the “manner of fulfilling this duty is left to the discretion of the faithful.” (National Bulletin on Liturgy, 42 – from the 1966 statement of the CCCB on Penance).

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Future

What if the 22nd century means staying at home with long-distance travel a thing of the past?

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A child born next year will have a reasonable chance of living to see the dawn of the 22nd century should they make it to the age of about 85. While that’s not quite the statistical life expectancy yet in most of the developed world, it’s pretty close especially for women. So while it’s no sure thing, it’s not an unreasonable bet either.

The thing is this though. When we think of the future we tend to see it in a sort of sci-fi world of limitless technological progress when it comes to the general shape of things to come. We may not see the specifics, but we think we know the trend lines. After all, all we have to do is look back on our own past to see how far we’ve come. I was born in 1957. That’s only 58 years ago. Yet the world I live in today little resembles the world I was born into. A glance at the front page of any old newspaper (remember newspapers?) or photograph of any cityscape will quickly confirm that. So imagine being born in 2016 and what the year 2101 might look like, as the 22nd century dawns on Jan. 1, 2101?

Perhaps there is a bit of Buckminster Fuller, the noted American futurist who died in 1983 at the age of 87, after a lifetime spent designing things like Dymaxion houses, cars and maps ™ for his Dymaxion Corporation in Bridgeport, Connecticut, geodesic domes for his Geodesics, Inc., Forest Hills, New York, as well as being the architect between 1965 and 1967 of the United States Pavilion for Expo ’67, the Montreal World’s Fair, in most of my generation.

I still have my cherished copy of The Globe and Mail from Monday, July 21, 1969. I’ve been lugging that paper around – Oshawa, Peterborough, Boston, Durham, North Carolina, Kingston, Ottawa, Yellowknife, Halifax, Sackville, New Brunswick, Thompson, and no doubt a few places I’ve overlooked, for some 46 years now.

The 72-point “going to war” main headline that day – in green yet, at a time when colour printing was rare in newspapers, marked one of humanity’s historic moments: “MAN ON MOON” read that main headline with a bold black second deck subhead: “‘Tranquillity Base here. The Eagle has landed.’”

For a 12-year-old boy, it spoke to my imagination in a way nothing ever had before. The Sixties, which I was too young to fully appreciate, were coming to an end. But this I knew with the moon landing: This was a world, as Expo 67 in Montreal had suggested, where all things technological were truly possible.

The “lede” to the main story, as we quirkly spell lead in newspaperspeak, was elegant in its simplicity. Globe and Mail reporters David Spurgeon and Terrance Wills, in a double bylined story datelined Houston and filed from NASA’s Mission Control, wrote: “Man walked on the moon last night.”

In a “special message” delivered on May 25, 1961 to a joint session of Congress on “urgent national needs,” U.S. President John F. Kennedy had said, “First, I believe that this nation should commit itself to achieving the goal, before this decade is out, of landing a man on the moon and returning him safely to the earth. No single space project in this period will be more impressive to mankind, or more important for the long-range exploration of space; and none will be so difficult or expensive to accomplish….”

Ah, 1969.

To put in perspective just how remarkable the achievement was, the world of 1969 was largely a world without ATMs (they wouldn’t become commonplace until the early 1980s, although the Canadian Imperial Bank of Commerce (CIBC) unveiled its first Canadian automated teller machine called a “24 hour cash dispenser,” on Dec. 1, 1969, just 4½ months after the Apollo 11 moon mission.

The quartz watch was introduced in 1969 and was considered a revolutionary improvement in watch technology because instead of a balance wheel, which oscillated at five beats per second, it used a quartz crystal resonator which vibrated at 8,192 Hz, driven by a battery powered oscillator circuit.

And, of course, the first message transmitted over the Advanced Research Projects Agency Network (ARPANET), the military forerunner to today’s civilian Internet, was sent by UCLA student programmer Charley Kline from an SDS Sigma 7– a computer the size of a one-bedroom apartment – to Bill Duvall, at the Stanford Research Institute in Menlo Park, California on Oct. 29, 1969.

The website FutureTimeline.net, found at http://www.futuretimeline.net predicts that by 2100 “human intelligence is being vastly amplified by AI (Artificial Intelligence), “while Nomadic floating cities are roaming the oceans” and “Emperor penguins face extinction.”

Says FutureTimeline.net: “Ubiquitous, large-scale automation has led to vast swathes of human employees being replaced by virtual or robotic counterparts. Strong AI now occupies almost every level of business, government, the military, manufacturing and service sectors.

“Rather than being separate entities, these AI programs are often merged with human minds, greatly extending the latter’s capability. For instance, knowledge and skills on any subject can now be downloaded and stored directly within the brain. As well as basic information and data, this includes physical abilities. A person can learn self-defence, for example, become an expert in any sport, or be taught to operate a new vehicle, all within a matter of seconds.

“At the dawn of the 22nd century, many of the world’s cities lie partially submerged due to rising sea levels. Despite some attempts to build flood defences, even famous locations – such as New York, London, Hong Kong, Shanghai and Sydney – have been effected. With over 10 per cent of the world’s population living on coastlines, hundreds of millions have been forced to migrate.

“While many citizens have abandoned their homelands, a growing number have adopted a new means of living which does away with national boundaries altogether. This comes in the form of floating, artificial islands – entirely self-sufficient and able to cruise around the world indefinitely.

“These ships provide comfort, safety and security, in stark contrast to the upheaval and chaos experienced by many land dwellers. In addition to a continuous supply of food and freshwater, various facilities are available including virtual reality suites, state-of-the-art android servants/companions, swimming pools, landing pads for anti-grav vehicles and much more. Carefully maintained arboretums with real trees can also be found on board (flora which is becoming increasingly rare these days).

“The world has been transformed by this fusion of people and machines. The vastly greater power of AI means that it has become, at the same time, both master and servant to the human race.

“The benefits of this human-AI merger require the extensive use of implants, however – something which a significant minority of the population still refuses to accept. Compared to transhumans, these non-upgraded humans are becoming like cavemen – thousands of years behind in intellectual development. Unable to comprehend the latest technology, the world around them appears “fast” and “strange” from their increasingly limited perspective. This is creating a major division in society.”

This is a technological but also in some ways disturbingly dystopian view of the not-so-distant future.

But what about if the trip to 2101 and the 22nd century turns out to be not so much like the 20th century and those magnificent men in their flying machines but more like the Dark Ages in Western Europe with the eclipse of civilization that began with the sacking of Rome on Aug. 24, 410 by Alaric and the Visigoths and ending on Nov. 27, 1095 with Pope Urban II’s call of Deus vult!, or “God wills it!”, summoning Christians in Europe to a war against Islamic Saracens in order to reclaim Jerusalem and the Holy Land, as he launched the First Crusade at the Council of Clermont at the Church of Notre-Dame du Port in Auvergne, France?

At the moment, I am in the midst of reading (well actually listening in one case) to two books, one fictional, the other speculative, that point to just how quickly we could be making such a trip back to a modern-day equivalent to the Dark Ages of the 5th to 11th centuries.

New York City writer Emily St. John Mandel’s post-apocalyptic Station Eleven, her fourth novel, published last year, is centered around the fictional but not so implausible in the-world-after-SARS (severe acute respiratory syndrome) in 2003 and the H1N1 influenza pandemic of 2009 “Georgia Flu,” a flu pandemic so lethal and named after the former Soviet republic that, within weeks, most of the world’s population has been killed. Station Eleven, which was a finalist for a National Book Award and the PEN/Faulkner Award, won the 2015 Arthur C. Clarke Award for best science fiction novel of the year for the British Columbia-born writer. It all begins when the character of 51-year-old Arthur Leander has a fatal heart attack while on stage performing the role of King Lear at Toronto’s Elgin Theatre.

As the novel picks up some 20 years later, “there is no more Toronto,” Sigrid Nunezsept noted in the Sept. 12, 2104 New York Times book review “Shakespeare for Survivors.” In fact, “There is no Canada, no United States. All countries and borders have vanished. There remain only scattered small towns.”

Airplanes are permanently grounded and used as cold storage facilities. There are no hospitals or clinics.

But there is the “Travelling Symphony” made up of “20 or so musicians and actors in horse-drawn wagons who roam from town to town in an area around the shores of Lakes Huron and Michigan,” Nunezsept writes. “At each stop the Symphony entertains the public with concerts and theatrical performances – mostly Shakespeare because, as the troupe has learned, this is what audiences prefer.”

While mathematician and complexity scientist John Casti suffered his own self-inflicted plague of plagiarism problems elsewhere more than a decade ago, his 2012 book, X-Events: The Collapse of Everything, which looks at scientific modelling and prediction computer simulation as to how social “mood” can affect future trends and extreme events, is nonetheless a clarion warning as to how easy it would be to slip suddenly into a new Dark Ages.

Casti’s book looks at how the global food supply system could collapse, the “digital darkness” that would come from a widespread and prolonged failure of the Internet, what a continent-wide electromagnetic pulse (EMG) would do to electronics, and how we may have reached peak oil in 2000 (although not immediately apparent perhaps with West Texas Intermediate crude oil at the benchmark price of about US$35 per barrel, a seven-year low) and how any of those scenarios leave us vulnerable in overly complex technological societies to an “X-event” that would send us back to a pre-modern world – and again, a world without air or other long-distance travel – virtually overnight.

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Catholicism, Eschatology

Rejoice: Canadian Catholic author Michael D. O’Brien’s Elijah in Jerusalem, the long-awaited sequel to Father Elijah: An Apocalypse, has just been published

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Michael D. O’Brien, the Ottawa-born Roman Catholic author and painter, has just had Elijah in Jerusalem, his long-awaited sequel to Father Elijah: An Apocalypse, published by San Francisco’s Ignatius Press, one of the largest American publishers of Catholic books, which was founded by Father Joseph Fessio, a Jesuit, in 1978.

He has worked as a professional artist since 1970 when he had his first one-man exhibit at a major gallery in Ottawa. Since 1976, O’Brien has painted religious imagery exclusively.

When one says Elijah in Jerusalem is the long-awaited to Father Elijah: An Apocalypse, they should perhaps qualify that by making it clear long awaited by readers. Not necessarily O’Brien, who told Joan Frawley Desmond, senior editor of the National Catholic Register in an Oct. 15 interview, that he had not originally intended to write a sequel to Father Elijah: An Apocalypse, published in 1996:

“No, I didn’t,” O’Brien told Frawley, in response to her question asking if he had intended from the beginning almost 20 years ago to write a sequel? “Though the idea of a sequel was often suggested to me by readers, I rejected it for many years,” O’Brien said. “However, during the past few years, powerful images and scenes for the continuing story kept arising in my imagination, begging to be set down on paper. So I prayed and waited. Then came a moment when it was clear that I should write the book – and that the time was now.”

The father of six children, O’Brien, and his wife, Sheila, live in the village of Combermere in eastern Ontario’s scenic, historic, and very rural, Madawaska Valley, about 125 miles west of Ottawa.

I have known about O’Brien, who was briefly both an agnostic and an atheist as a young man, and his work since at least the mid-to-late 1990s, around the time Father Elijah: An Apocalypse, was published, but only got around to reading the novel a couple of years ago. It was a true delight from cover-to-cover. A few years earlier, I had read Plague Journal, one of the novels in his apocalyptic and dystopian 1990s’ trilogy, which also includes Strangers and Sojourners and Eclipse of the Sun. Plague Journal is set in the near future, composed of both written and mental notes made by Nathaniel Delaney, who is the editor of a small town newspaper. The story takes place over a five-day period as he flees arrest by a federal government agency during the preliminary stage of the rise of a totalitarian state in North America. Delaney is one of the few voices left in the media who is willing to speak the whole truth about what is happening, and as a result the full force of the government is brought against him.

O’Brien is an original yet orthodox thinker, writing a novel again with themes rooted in a Catholic view of spiritual warfare, the end times and the Second Coming. While it is not quite uncharted Catholic writing territory, eschatological and apocalyptic themes are often more associated with Protestant premillennial dispensationalist evangelical writers, say Tim LaHaye and Jerry B. Jenkins, and their best-selling 16-book Left Behind series.

O’Brien is interested in exploring the battle between good and evil in history, but also through the souls of individuals, and God’s desire for human beings to choose to love him through an act of free will. Father Elijah: An Apocalypse, Notre Dame-educated Chicago Catholic writer Thomas O’Toole has written, “follows not the simplest interpretations that ‘Revelation’ refers solely to John’s own time,” or “it is exclusively a meditation on the end of things,” or even “a map of the Church’s history.” Rather, it is the interpretation ‘favored by most of the Church Fathers … a theological vision of a spiritual landscape’ that combines all three.”

O’Brien himself, in a talk given by him on Sept. 20, 2005 at Saint Patrick’s Basilica in Ottawa, said, “There is always a battle over every soul. Even if our times prove not to be the times toward which St. John’s Revelation is pointing, each of us must go through a kind of small ‘a’ apocalypse. Each of us certainly will be given a capital ‘R’ revelation at the moment of our deaths when we experience our personal judgment, when all that we are, all that we have done or neglected to do will be revealed.

“The Greek word apokalypsis means a revealing or unveiling. During our lives in this world each of us will indeed face the beast, which is the devil, our ancient adversary, the enemy of our individual souls and of mankind as a whole. In some form or other we must learn to personally resist him and to overcome him in Christ. At the same time we must understand that there will come a point in history when all his malice, all his devices, all his rage will be released in a final vicious attack upon the entire Body of Christ. It will be intense; it will be brief. If we find ourselves in the midst of those three and a half years of total persecution, it will not feel so brief. Yet we must always keep in mind that his time is coming to an end; indeed he is already defeated by the sacrifice of Jesus on the Cross and there remains only the final battle through which the Church and the world must pass.

“We are in the final battle, we are in the apocalypse, we are in the book of Revelation, which the Church, beginning with most of the Church Fathers, believes to be a vision of the entire unfolding of salvation history after the Incarnation, culminating in the total victory of Christ over the entire cosmos and its restoration to the Father. The book of Revelation is not a schematic diagram or a flat blueprint or a purely linear timeline. It is a mysterious multidimensional vision which surely contains linear-chronological aspects, but that is not the whole thing. Indeed it is not the main thing.”

O’Brien told Frawley earlier this month: “Satan attempts to mesmerize, like a serpent paralyzing its victim with fear before devouring it. The many fronts of evil are components in the vast and complex war between good and evil  the war that will last until the end of time. As the forces of evil, visible and invisible, appear to spread and grow ever stronger, we who follow Jesus must keep before the eyes of our hearts the ultimate truth of his coming victory. A healthy balance is needed in our pondering of ‘end times’ questions. We should remain prayerfully alert, but we should never allow ourselves to become obsessively over-focused on the darkness. Again, the eyes of the serpent can delude us into discouragement and even despair.”

In the Protestant premillennial dispensationalist interpretation of Bible prophecy, which posits a pretribulation secret Rapture – there is a belief that Christians will be taken up from earth in a sudden, silent removal of true believers by God prior to a time of tribulation and the Second Coming. For this belief, pre-tribbers rely heavily on Saint Paul and 1 Thessalonians: “For the Lord himself will descend from heaven with a cry of command, with the archangel’s call, and with the sound of the trumpet of God. And the dead in Christ will rise first; then we who are alive, who are left, shall be caught up together with them in the clouds to meet the Lord in the air; and so we shall always be with the Lord.”

That, to be clear, is not a Catholic reading, nor would it be O’Brien’s reading, of 1 Thessalonians or Catholic theology, as the passage describes a very loud and public event, not a secret Rapture. We do, as does O’Brien, however, believe in a future Antichrist, and a coming trial and time of apostasy before the Second Coming.

While some of the Apostolic Fathers of the early church, including Papias, Justin Martyr, Irenaeus, Tertullian, Hippolytus, Methodius, Commodianus and Lactanitus – were premillennialists who believed that Christ’s Second Coming would lead to a visible, earthly reign – the pretribulational Rapture espoused by the Protestant premillennial dispensationalist end times writers is premised on the notion that Christ sought to establish a material and earthly kingdom, but the Jews rejected him, so the Church by necessity is a parenthetical insert into history, created as a result of Jews rejecting Christ, resulting in the existence of two people of God: the Jews, the “earthly” people, and the Christians, the “heavenly” people. This is all alien to both Catholic theology and even the premillennialist views of some of the early Apostolic Fathers.

The premillennial dispensationalism on display in recent years is of a much more recent vintage and is for the most part the creation of John Nelson Darby, an Anglo-Irish curate with of the Anglican Church of Ireland, who would eventually leave that church and in the early 1830s with a small group of men form what would come to be known as the Plymouth Brethren. It was Darby who postulated the secret Rapture and much of what premillennial dispensationalism today teaches about 190 years ago.

Elijah in Jerusalem, published earlier this month, is the continuing story of Father Elijah, formerly David Schäfer, a convert from Judaism and survivor of the Holocaust, who has for nearly two decades been a Carmelite friar at a monastery on Mount Carmel, the mountain of the prophet Elijah, overlooking the Bay of Haifa in Israel.

In the earlier novel, Father Elijah: An Apocalypse, Father (later Bishop) Elijah Schäfer confronted the president of the European Union, a man rising toward global control as president of a soon-to- be-realized world government – a man who displays certain anti-Christ-like qualities – and calls him to repentance as he attempts to sow the seeds to transform the heart of this “Man of Sin” on a secret papal mission that will take him from Israel to Vatican City and Rome, and to other cities in Italy, Poland and Turkey.

In Elijah in Jerusalem, Bishop Elijah Schäfer, appointed by the Pope in pectore as the titular bishop of the ancient Titular Episcopal See of Panaya Kapulu near Selçuk, in Central Aegean Turkey, about 200 miles from Constantinople in western Asia Minor, near Ephesus, and travelling incognito, accompanied by his fellow friar, Brother Enoch, enter Jerusalem just as the president arrives in the city to inaugurate a new stage of his rise to power. They hope to unmask him as the Antichrist prophesied by scripture and to warn the world of the imminent spiritual danger to mankind.

As the story unfolds in Jerusalem, people meet the secretly episcopally-ordained Bishop Elijah Schäfer, and in the process their souls are revealed and tested, bringing about change for good or for evil.

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Bollywood

Bajrangi Bhaijaan plays to packed house at Strand Theatre July 18: Eid al-Fitr holiday marks the end of the holy fasting month of Ramadan for Muslims and is celebrated by Hindi Bollywood cinema’s Salman Khan

Bajrangi Bhaijaanmoon

Several thousand Muslims, Hindus and Sikhs from India and Pakistan call Thompson, Manitoba home, with hundreds more arriving each year, yet the scale of their collective and growing presence is perhaps best appreciated through the lens of their religious and festive holidays, such as Eid al-Fitr, which began for the world’s almost 1.57 billion Muslims July 17, with the arrival of the  astronomical new moon on the Islamic Hijri lunar calendar, with the crescent first visible over Chile July 16.

The Eid al-Fitr holiday that marks the end of the holy fasting month of Ramadan for Muslims is also traditionally celebrated by Hindi Bollywood cinema from Salman Khan and Thompson loves Bollywood and Salman Khan. Surprised? Well, mull on this for a minute. Statistics Canada’s  voluntary National Household Survey (NHS) from the May 2011 census, the first results from which were released May 8, 2013, enumerated by way of example, that adherents of Hinduism outnumbered Pentecostals by 300 to 290 in Thompson, but they also outnumbered many other Christian denominations as well. Their growth in numbers has been and continues to be explosive.

There were 50 self-identified Hindus here as recently as 12 years ago. There were also more Hindus in Thompson in 2011 than there were self-identified Lutherans, Baptists, Presbyterians and Christian Orthodox. That, of course, may not be so much of a surprise to anyone who has been to Hindu Prathna Samaj of Thompson’s Navratri festivities in the fall.

There were also 130 Muslims and 80 Sikhs in Thompson enumerated, during that last voluntary Statistics Canada National Household Survey (NHS) four years ago, and their numbers, too, have surely increased since the 2011 census.

So, yes, Bollywood, a word used since the early 1970s to describe the Hindi-language film industry, based in Mumbai, formerly known as Bombay, in India, is a big deal in Thompson. The Strand Theatre, they city’s only movie theatre, and one of Thompson’s oldest entertainment spots, having opened at 111 Churchill Dr. in 1960, was packed Saturday night for the highly-emotive Bajrangi Bhaijaan, released worldwide only a day earlier for Eid al-Fitr, and starring Salman Khan, one of Bollywood’s biggest stars.

The narrative has the Indian character Pawan, played by 49-year-old Khan, portraying a devotee of the monkey deity Bajrang Bali, guiding home to her Himalayan village in Pakistan, Shahida, a lost and mute six-year-old Kashmiri girl, played by Harshaali Malhotra, who in real life just turned seven last month, and who becomes separated in the movie near the border frontier in India from her mother during a Lahore-Delhi train crossing  from Pakistan to India.  Given that Shahida doesn’t speak, Pawan must interpret the clues she inadvertently provides, such as feeling more comfortable around mosques than temples, and her elation when she sees Pakistan defeat its arch-rival India (both republics joined the Commonwealth in 1947) in cricket on television, to discover where exactly he is supposed to be returning her. The North American analogy would be looking for a needle in a haystack. And the perilous journey, of course, also plays out in an area fraught with international geo-political tensions and potential worldwide nuclear ramifications in any dispute on the sub-continent between India and Pakistan should it involve the Kashmir Valley, under Indian control behind the Line of Control, the de facto border established as the military control line between India and Pakistan in 1971.

While some of Bajrangi Bhaijaan was shot in New Delhi, Mandawa in the Jhunjhunu district and Shekhawati region of Rajasthan State in northern India, with its grand havelis, or private mansions, and maze-like bylanes, stood in for Pakistan, and much of the movie was shot in the Kashmir Valley, which has no cinemas of its own, in places like Pahalgam and nearby Aru, noted for its scenic meadows and located in the Anantnag district of Jammu and Kashmir State; atop the 11,700-foot Zoji La mountain pass at Srinagar, where it was a below freezing -2°C in mid-May during near final shooting; and the climax shot at the 10,000-foot level at the base of the Thajiwas glacier outside Sonamarg.

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Catholics, Lent

Shrived by the confessor: Fat Tuesday and Ash Wednesday arrive for penitents as the liturgical season of Lent is upon us, but not before one last rich feast of pancakes Feb. 17 as shrovetide ends

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Fat Tuesday. Mardi Gras.  Máirt Inide. Dydd Mawrth Ynyd.  Fastnacht. Fastelavn. Sprengidagur.  Güdisdienstag. Vastlapäev.  Užgavėnės.  Fettisdagen. Laskiainen. Shrove Tuesday. Call it what you will, but make sure you eat – and eat big and eat rich – on this moveable feast, based on the lunar cycles of the moon, and celebrated around the world, falling this year on Feb. 17 – next Tuesday – the last day of shrovetide before the penitential season of Lent begins on Ash Wednesday, which is its colloquial name.  Dating to the A.D. 900s, the official name is the Day of Ashes.

“Remember, man, that thou art dust and unto dust thou shalt return,” will be said by Catholic priests in churches around the world Wednesday, as they make the distinctive of signing the foreheads of the faithful with the sign of the cross in ashes, blessed by a priest and made from burning palm fronds which have been saved from last year’s Palm Sunday masses.  Blessed ashes having been used in such religious  rituals since the time of Moses.

The historical reason that pancakes are associated with the day preceding Ash Wednesday and the beginning of Lent is that the 40 days of Lent form a period of liturgical fasting, during which only the plainest foodstuffs are eaten by the devout. Therefore, rich ingredients such as eggs, milk, and sugar are disposed of immediately prior to the commencement of the fast.

Pancakes and doughnuts are an efficient way of using up these perishable goods. The word shrove is a past tense of the English verb “shrive,” which means to obtain absolution for one’s sins by confessing and doing penance.

Shrove Tuesday gets its name from the shriving or confession that Anglo-Saxon Christians made immediately before Lent, a season of soul-searching and repentance.

For Roman Catholics, Lent runs from Ash Wednesday on Feb. 18 up to but excluding the Mass of the Lord’s Supper on Holy Thursday on April 2. The evening of Holy Thursday is already part of the Good Friday liturgical day, the first of the three days of the paschal triduum, so it is not liturgically a part of Lent in the Roman Catholic Church, although it is still reckoned as part of the “40 days of Lent,” because the paschal triduum begins the evening of Holy Thursday and concludes with the evening vespers of Easter. The triduum includes Holy Thursday, Good Friday, Holy Saturday, and reaches it high point at the Great Easter Vigil. The name “Maundy” comes from the Latin antiphon Mandatum Novum, meaning “a new mandate.” The new mandate from Jesus is taken from John 13:34: “Love one another as I have loved you.”

In many mainline Protestant churches, Maundy Thursday is still liturgically part of Lent since many do not recognize the triduum as distinct from Lent.

In regards to fasting and abstinence for Roman Catholics during Lent, particular regulations vary in each country according to the norms established by national episcopal conferences and approved by the Holy See, so it is not always easy to know what regulations are in force. The Ottawa-based Canadian Conference of Catholics Bishops (CCCB) says, “Fasting means cutting down on the amount and richness of our food and drink. Done as a penance for sin, it helps us to pray better: an empty stomach can lead to more attentive prayer. The money we save on food should be given to others in alms, In reference to abstinence, the Canadian bishops go onto say, “This form of penance needs to be seen as a near cousin of fasting. We may give up meat or other desirable foods on one or two days a week during Lent, especially on Friday, the day of Christ’s saving death on the cross. Our abstinence is another way of sharing in Christ’s work of saving the world.”

The norms for Canada are based on the Canadian Conference of Catholics Bishops’ Order of Prayer in the Liturgy of the Hours and Celebration of the Eucharist, known more commonly and simply as the Ordo, which is essentially a guide for clergy in Canada, updated from time to time, to aid in preparation of the liturgy. The Ordo dates back to the Middle Ages:

  •  All Fridays are days of abstinence from meat, but Catholics may substitute special acts of charity
    or piety on this day;
  •  The paschal fast is observed on Good Friday and, where possible, continued through Holy
    Saturday;
  •  Ash Wednesday and Good Friday are days of fasting and abstinence from meat;
  •  The law of abstinence from meat binds those who are 14 and older; the law of fasting binds
    those from 18 to 59 years of age.

While Canadian bishops have placed particular insistence on Fridays of Lent as days of penance, the “manner of fulfilling this duty is left to the discretion of the faithful.” (National Bulletin on Liturgy, 42 – from the 1966 statement of the CCCB on Penance).

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