Thursday, May 16, 2013 - Litany Lane Blog:
Ethical, Psalms 16:1-11, Acts 22:30;23:6-11, John 17:20-26, Pope Francis Daily Homily - Stresses Ethical Reform with Dignity, St Simon Stock, Bordeaux France, Catholic Catechism Part Two: THE SEVEN SACRAMENTS OF THE CHURCH - Chapter 3 Sacraments of Service at Communion Article 6:6 The Sacrament of Holy Orders - Who can Receive this Sacrament
Year of Faith - October 11, 2012 - November 24, 2013
P.U.S.H. (Pray Until Serenity Happens). It has a remarkable way of producing solace, peace, patience and tranquility and of course resolution...God's always available 24/7.
The world begins and ends everyday for someone. We are all human. We all experience birth, life and death. We all have
flaws but we also all have the gift of knowledge and free will,
make the most of these gifts. Life on earth is a stepping stone to our eternal home in
Heaven. The Seven Gifts of
the Holy Spirit: wisdom, understanding, wonder and awe (fear of the
Lord) , counsel, knowledge, fortitude, and piety (reverence) and shun
the seven Deadly sins: wrath, greed, sloth, pride, lust, envy, and
gluttony...Its your choice whether to embrace the Gifts of the Holy Spirit rising towards eternal light or succumb to the Seven deadly sins and lost to
eternal darkness. Material items, though needed for sustenance and
survival on earth are of earthly value only. The only thing that passes
from this earth to the Darkness, Purgatory or Heaven is our Soul...it's God's perpetual
gift to us...Embrace it, treasure it, nurture it, protect it...~ Zarya Parx 2013
"Raise not a hand to another unless it is to offer in peace and goodwill." ~ Zarya Parx 2012
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Prayers for Today: Thursday in Easter
Rosary - Luminous Mysteries
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Papam Franciscus
(Pope Francis)
Pope Francis May 16 General Audience Address :
There is a need for financial reform along ethical lines that would produce in its turn an economic reform to benefit everyone
(2013-05-16 Vatican Radio)
Below is the official English language translation of Pope Francis' address for the New Non-Resident Ambassadors to the Holy See: Kyrgyzstan, Antigua and Barbuda, Luxembourg and Botswana (16 May 2013)
Your Excellencies,
I am pleased to receive you for the presentation of the Letters accrediting you as Ambassadors Extraordinary and Plenipotentiary to the Holy See on the part of your respective countries: Kyrgyzstan, Antigua and Barbuda, the Grand Duchy of Luxembourg and Botswana. The gracious words which you have addressed to me, for which I thank you heartily, have testified that the Heads of State of your countries are concerned to develop relations of respect and cooperation with the Holy See. I would ask you kindly to convey to them my sentiments of gratitude and esteem, together with the assurance of my prayers for them and their fellow citizens.
Ladies and Gentlemen, our human family is presently experiencing something of a turning point in its own history, if we consider the advances made in various areas. We can only praise the positive achievements which contribute to the authentic welfare of mankind, in fields such as those of health, education and communications. At the same time, we must also acknowledge that the majority of the men and women of our time continue to live daily in situations of insecurity, with dire consequences. Certain pathologies are increasing, with their psychological consequences; fear and desperation grip the hearts of many people, even in the so-called rich countries; the joy of life is diminishing; indecency and violence are on the rise; poverty is becoming more and more evident. People have to struggle to live and, frequently, to live in an undignified way. One cause of this situation, in my opinion, is in the our relationship with money, and our acceptance of its power over ourselves and our society. Consequently the financial crisis which we are experiencing makes us forget that its ultimate origin is to be found in a profound human crisis. In the denial of the primacy of human beings! We have created new idols. The worship of the golden calf of old (cf. Ex 32:15-34) has found a new and heartless image in the cult of money and the dictatorship of an economy which is faceless and lacking any truly humane goal.
The worldwide financial and economic crisis seems to highlight their distortions and above all the gravely deficient human perspective, which reduces man to one of his needs alone, namely, consumption. Worse yet, human beings themselves are nowadays considered as consumer goods which can be used and thrown away. We have begun a throw away culture. This tendency is seen on the level of individuals and whole societies; and it is being promoted! In circumstances like these, solidarity, which is the treasure of the poor, is often considered counterproductive, opposed to the logic of finance and the economy. While the income of a minority is increasing exponentially, that of the majority is crumbling. This imbalance results from ideologies which uphold the absolute autonomy of markets and financial speculation, and thus deny the right of control to States, which are themselves charged with providing for the common good. A new, invisible and at times virtual, tyranny is established, one which unilaterally and irremediably imposes its own laws and rules. Moreover, indebtedness and credit distance countries from their real economy and citizens from their real buying power. Added to this, as if it were needed, is widespread corruption and selfish fiscal evasion which have taken on worldwide dimensions. The will to power and of possession has become limitless.
Concealed behind this attitude is a rejection of ethics, a rejection of God. Ethics, like solidarity, is a nuisance! It is regarded as counterproductive: as something too human, because it relativizes money and power; as a threat, because it rejects manipulation and subjection of people: because ethics leads to God, who is situated outside the categories of the market. These financiers, economists and politicians consider God to be unmanageable, unmanageable even dangerous, because he calls man to his full realization and to independence from any kind of slavery. Ethics – naturally, not the ethics of ideology – makes it possible, in my view, to create a balanced social order that is more humane. In this sense, I encourage the financial experts and the political leaders of your countries to consider the words of Saint John Chrysostom: “Not to share one’s goods with the poor is to rob them and to deprive them of life. It is not our goods that we possess, but theirs” (Homily on Lazarus, 1:6 – PG 48, 992D).
Dear Ambassadors, there is a need for financial reform along ethical lines that would produce in its turn an economic reform to benefit everyone. This would nevertheless require a courageous change of attitude on the part of political leaders. I urge them to face this challenge with determination and farsightedness, taking account, naturally, of their particular situations. Money has to serve, not to rule! The Pope loves everyone, rich and poor alike, but the Pope has the duty, in Christ’s name, to remind the rich to help the poor, to respect them, to promote them. The Pope appeals for disinterested solidarity and for a return to person-centred ethics in the world of finance and economics.
For her part, the Church always works for the integral development of every person. In this sense, she reiterates that the common good should not be simply an extra, simply a conceptual scheme of inferior quality tacked onto political programmes. The Church encourages those in power to be truly at the service of the common good of their peoples. She urges financial leaders to take account of ethics and solidarity. And why should they not turn to God to draw inspiration from his designs? In this way, a new political and economic mindset would arise that would help to transform the absolute dichotomy between the economic and social spheres into a healthy symbiosis.
Finally, through you, I greet with affection the Pastors and the faithful of the Catholic communities present in your countries. I urge them to continue their courageous and joyful witness of faith and fraternal love in accordance with Christ’s teaching. Let them not be afraid to offer their contribution to the development of their countries, through initiatives and attitudes inspired by the Sacred Scriptures! And as you inaugurate your mission, I extend to you, dear Ambassadors, my very best wishes, assuring you of the assistance of the Roman Curia for the fulfilment of your duties. To this end, upon you and your families, and also upon your Embassy staff, I willingly invoke abundant divine blessings.
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Liturgical Celebrations to be presided over by Pope: May
Vatican City, 3 April 2013 (VIS)
Following is the calendar of celebrations scheduled to be presided over by the Holy Father in the month May, 2013:
MAY
18 May, Saturday: 6:00pm, Pentecost Vigil in St. Peter's Square with the participation of ecclesial movements.
19 May, Pentecost Sunday: 10:00am, Mass in St. Peter's Square with the participation of ecclesial movements.
Following is the calendar of celebrations scheduled to be presided over by the Holy Father in the month May, 2013:
MAY
18 May, Saturday: 6:00pm, Pentecost Vigil in St. Peter's Square with the participation of ecclesial movements.
19 May, Pentecost Sunday: 10:00am, Mass in St. Peter's Square with the participation of ecclesial movements.
Reference:
- Vatican News. From the Pope. © Copyright 2013 - Libreria Editrice Vaticana. Accessed 05/16/2013.
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May 2, 2013 Our Lady of Medjugorje Message to the World: "Dear children; Anew, I am calling you to love and not to judge. My Son, according to the will of the Heavenly Father, was among you to show you the way of salvation, to save you and not to judge you. If you desire to follow my Son, you will not judge but love like your Heavenly Father loves you. And when it is the most difficult for you, when you are falling under the weight of the cross do not despair, do not judge, instead remember that you are loved and praise the Heavenly Father because of His love. My children, do not deviate from the way on which I am leading you. Do not recklessly walk into perdition. May prayer and fasting strengthen you so that you can live as the Heavenly Father would desire; that you may be my apostles of faith and love; that your life may bless those whom you meet; that you may be one with the Heavenly Father and my Son. My children, that is the only truth, the truth that leads to your conversion, and then to the conversion of all those whom you meet - those who have not come to know my Son - all those who do not know what it means to love. My children, my Son gave you a gift of the shepherds. Take good care of them. Pray for them. Thank you."
April 25, 2013 Our Lady of Medjugorje Message to the World:: "Dear children! Pray, pray, keep praying until your heart opens in faith as a flower opens to the warm rays of the sun. This is a time of grace which God gives you through my presence but you are far from my heart, therefore, I call you to personal conversion and to family prayer. May Sacred Scripture always be an incentive for you. I bless you all with my motherly blessing. Thank you for having responded to my call."
April 2, 2013 Our Lady of Medjugorje Message to the World: "Dear children, I am calling you to be one with my Son in spirit. I am calling you, through prayer, and the Holy Mass when my Son unites Himself with you in a special way, to try to be like Him; that, like Him, you may always be ready to carry out God's will and not seek the fulfillment of your own. Because, my children, it is according to God's will that you are and that you exist, and without God's will you are nothing. As a mother I am asking you to speak about the glory of God with your life because, in that way, you will also glorify yourself in accordance to His will. Show humility and love for your neighbour to everyone. Through such humility and love, my Son saved you and opened the way for you to the Heavenly Father. I implore you to keep opening the way to the Heavenly Father for all those who have not come to know Him and have not opened their hearts to His love. By your life, open the way to all those who still wander in search of the truth. My children, be my apostles who have not lived in vain. Do not forget that you will come before the Heavenly Father and tell Him about yourself. Be ready! Again I am warning you, pray for those whom my Son called, whose hands He blessed and whom He gave as a gift to you. Pray, pray, pray for your shepherds. Thank you."
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Today's Word: ethical eth·i·cal [eth-i-kuh
l]
Origin: 1350–1400; Middle English ethic, etic < Latin ēthicus < Greek ēthikós, equivalent to êth ( os ) ethos + -ikos -ic + al
adjective
1. pertaining to or dealing with morals or the principles of morality; pertaining to right and wrong in conduct.
2. being in accordance with the rules or standards for right conduct or practice, especially the standards of a profession: It was not considered ethical for physicians to advertise.
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Today's Old Testament Reading - Psalms 16:1-2, 5-11
1 [In a quiet voice Of David] Protect me, O God, in you is my refuge.
2 To Yahweh I say, 'You are my Lord, my happiness is in none
5 My birthright, my cup is Yahweh; you, you alone, hold my lot secure.
7 I bless Yahweh who is my counsellor, even at night my heart instructs me.
8 I keep Yahweh before me always, for with him at my right hand, nothing can shake me.
9 So my heart rejoices, my soul delights, my body too will rest secure,
10 for you will not abandon me to Sheol, you cannot allow your faithful servant to see the abyss.
11 You will teach me the path of life, unbounded joy in your presence, at your right hand delight for ever.
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Today's Epistle - Acts 22:30; 23:6-11
30 The next day, since he wanted to know for sure what charge the Jews
were bringing, he freed Paul and gave orders for a meeting of the chief
priests and the entire Sanhedrin; then he brought Paul down and set him
in front of them.
6 Now Paul was well aware that one party was made up of Sadducees
and the other of Pharisees, so he called out in the Sanhedrin,
'Brothers, I am a Pharisee and the son of Pharisees. It is for our hope in the resurrection of the dead that I am on trial.'
7 As soon as he said this, a dispute broke out between the Pharisees and Sadducees, and the assembly was split between the two parties.
8 For the Sadducees say there is neither resurrection, nor angel, nor spirit, while the Pharisees accept all three.
9 The shouting grew louder, and some of the scribes from the Pharisees' party stood up and protested strongly, 'We find nothing wrong with this man. Suppose a spirit has spoken to him, or an angel?'
10 Feeling was running high, and the
tribune, afraid that they would tear Paul to pieces, ordered his troops
to go down and haul him out and bring him into the fortress.
11 Next night, the Lord appeared to him and said, 'Courage! You have borne witness for me in Jerusalem, now you must do the same in Rome.'
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Today's Gospel Reading - John 17:20-26
Jesus raised his eyes to heaven and said: I pray not only for these but also for those who through their teaching will come to believe in me. May they all be one, just as, Father, you are in me and I am in you, so that they also may be in us, so that the world may believe it was you who sent me. I have given them the glory you gave to me, that they may be one as we are one. With me in them and you in me, may they be so perfected in unity that the world will recognise that it was you who sent me and that you have loved them as you have loved me. Father, I want those you have given me to be with me where I am, so that they may always see my glory which you have given me because you loved me before the foundation of the world. Father, Upright One, the world has not known you, but I have known you, and these have known that you have sent me. I have made your name known to them and will continue to make it known, so that the love with which you loved me may be in them, and so that I may be in them.
Reflection
• Today’s Gospel presents to us the
third and last part of the Priestly Prayer, in which Jesus looks toward
the future and manifests his great desire for unity among us, his
disciples, and that all may remain in the love which unifies, because
without love and without unity we do not deserve credibility.
• John 17, 20-23: So that the world may believe it was you who sent me. Jesus extends the horizon and prays to the Father: I pray not only for these but also for those who through their teaching will come to believe in me. May they all be one, just as, Father, you are in me and I am in you, so that they also may be in us, so that the world may believe it was you who sent me. Behold, here emerges the great concern of Jesus for unity which should exist in the communities. Unity does not mean uniformity, but rather to remain in love, in spite of tensions and conflicts. A love which unifies to the point of creating among all a profound unity, like the unity which exists between Jesus and the Father. The unity in love revealed in the Trinity is the model for the communities. For this, through love among persons, the communities reveal to the world the most profound message of Jesus. People said of the first Christians: “Look how they love one another!” The present day division among the three religions which came from Abraham is really tragic: the Jews, the Christians and the Muslims. And even more tragic is the division among us Christians who say that we believe in Jesus. If we are divided we do not deserve credibility. Ecumenism is in the centre of the last prayer of Jesus to the Father. It is his testament. To be a Christian and not be ecumenical is a contradiction. It means to contradict the last Will of Jesus.
• John 17, 24-26: So that the love with which you loved me may be in them. Jesus does not want to remain alone. He says: Father, I want those you have given me to be with me where I am so that they may always see my glory which you have given me, because you loved me before the foundation of the world. Jesus is happy when we are all together with him. He wants his disciples to have the same experience of the Father which he had. He wants us to know the Father and that he knows us. In the Bible, the word to know is not limited to a rational theoretic knowledge, but presupposes the experience of the presence of God living in love with the persons of the community.
• That they may be one as we are one. (Unity and Trinity in the Gospel of John) The Gospel of John helps us to understand the mystery of the Trinity, the communion among the three Divine Persons: the Father, the Son and the Spirit. Of the four Gospels, John is the one who stresses more the profound unity among the Father, the Son and the Spirit. From the text of John (Jn 17, 6-8) we see that the mission of the Son is the supreme manifestation of the love of the Father. And this unity between the Father and the Son makes Jesus exclaim: The Father and I are one (Jn 10, 30). Between the Son and the Father there is such an intense unity that one who sees the face of one also sees the face of the other. And fulfilling this mission of unity received from the Father, Jesus reveals the Spirit. The spirit of Truth comes from the Father (Jn 15, 26). At the petition of the Son (Jn 14, 16), the Father sends the Spirit to each one of us in such a way that he will remain with us, encouraging us and giving us strength. The Spirit also comes to us from the Son (Jn 16, 7-8). Thus, the Spirit of Truth, who journeys with us, is the communication of the profound unity which exists between the Father and the Son (Jn 15, 26-27). The Spirit cannot communicate a truth which is different from the Truth of the Son. Everything which is in relationship with the mystery of the Son, the Spirit makes it known to us (Jn 16, 13-14). This experience of the unity in God was very strong in the communities of the Beloved Disciple. The love which unites the Divine Persons, Father, Son and Holy Spirit allows us to experience God through union with the persons in a community of love. This was also the proposal of the community, where love should be the sign of God’s presence in the midst of the community (Jn 13, 34-35). And this love constructs unity in the community (Jn 17, 21). They looked at the unity in God in order to understand the unity among them.
Personal Reflection
• Bishop Don Pedro Casaldáliga said:
“The Trinity is truly the best community”. In the community of which you
form part, can one perceive some human sign of the Divine Trinity?
• Ecumenism: Am I ecumenical?
• Ecumenism: Am I ecumenical?
Reference: Courtesy of Order of Carmelites, www.ocarm.org.
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Featured Item of the Day from Litany Lane
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Saint of the Day: St Simon Stock
Feast Day: May 16
Patron Saint:
Attributes:
Saint Simon Stock, an Englishman who lived in the 13th century, was an early prior general of the Carmelite religious order. Little is known about his life with any historical certainty.[1] The Blessed Virgin Mary is traditionally said to have appeared to him and given him the Carmelite habit, the Brown Scapular,
with a promise that those who die wearing it will be saved. Thus,
popular devotion to Saint Simon Stock is usually associated with
devotion to Our Lady of Mount Carmel.
 |
| Our Lady of Mount Carmel with St Simon Stock |
The Brothers of the Blessed Virgin Mary of Mount Carmel had their origins as a Christian hermit community in Palestine; in the early 13th century the members moved to Europe where they became mendicant friars. Saint Simon was born in England and became an early leader of the Order as it established itself in Europe.
Historical evidence about Saint Simon's life comes primarily from medieval catalogues of saints and of Carmelite priors general, which unfortunately are not consistent with one another in their details. The earliest of these describe Saint Simon as someone known for holiness during his life, and miracles attested to this after his death. He is said to have died on May 16, though the year is not documented. The surname "Stock" appears in some documents but not in others, and is related to a story that the Saint lived for a time in a hollow tree ("stock" meant tree trunk) before the arrival of the Carmelites in England.[1] He is believed to have lived at Aylesford in Kent, a place that hosted in 1247 the first general chapter of the Carmelite Order held outside the Holy Land, and where there is still a monastery of Carmelite friars.[2] Saint Simon was probably the fifth or sixth prior general of the Carmelites (historical evidence suggests perhaps from about 1256-1266), and died in Bordeaux, France, where he was buried.[3]
The earliest extant liturgical office in Saint Simon Stock's honour was composed in Bordeaux in France, and dates from 1435. Liturgies are first known to have been celebrated in Ireland and England in 1458, and throughout the Carmelite Order in 1564. His feast day, an optional memorial, is May 16. The Saint's bones are still preserved in a cathedral in Bordeaux; a tibia was brought to England in the 1860s for the Carmelite church in Kensington, a part of the skull was enshrined at Aylesford in 1950. Saint Simon Stock is the patron saint of the English province of Discalced Carmelites.[3]
The earliest accounts of Saint Simon's life do not mention him having
a vision. The first such reference dates from the late 14th century,
over 100 years after the July 16, 1251 date when tradition says the
vision occurred. It states that "St. Simon was an Englishman, a man of
great holiness and devotion, who always in his prayers asked the Virgin to favour his Order with some singular privilege. The Virgin appeared to him holding the Scapular in her hand saying, 'This is for you and yours a privilege; the one who dies in it will be saved.'" [4] In its original context, the meaning of this promise was that Carmelite religious who persevered in their vocation would be saved. Beginning in the 16th century, the Carmelites began giving the Brown Scapular to lay people who wanted to be affiliated with the Order, and it became increasingly popular as a sacramental.[5]
Scholarly investigation into historical source documents has raised questions about whether Saint Simon Stock's vision actually happened, or if this tradition about him arose later, perhaps as a means of expressing in the form of a story, the strongly held Carmelite spiritual belief in the favor and protection of the Blessed Virgin Mary. Several other religious orders in the Middle Ages had similar stories of Mary giving their habit or promising protection.[1][3][6][7] The great Carmelite authors of the 14th century do not mention the scapular at all. Challenges to the historicity of the scapular vision (and passionate defenses of it) are not a new phenomenon; a notable challenge came in 1653, from a scholar at the University of Paris, Fr. Jean de Launoy. In response, a Carmelite named Fr. John Cheron published a fragment of a letter [8] which he purported to be an account by Saint Simon Stock's secretary Peter Swanington (or Swanyngton), giving details of the Saint's life, and the scapular vision.[9] This document was also the origin of the date that has become traditional for the vision, July 16, 1251 (July 16 was already in the 17th century the feast of Our Lady of Mount Carmel, though that liturgy made no reference to the scapular). Today, scholars affirm that this document was a forgery and Fr. Cheron himself the likely author.[10] Shortly after Vatican II, the historical uncertainties revealed by 20th century scholars such as Fr. Ludovico Saggi, O.Carm of the "Institutum Carmelitanum" in Rome,[1][3] resulted in the Church briefly striking the feast day of Saint Simon Stock from the Carmelite liturgical calendar, though it was restored in 1979 as an optional memorial, on the condition that no mention be made of the scapular vision.[10]
Devotion to the Brown Scapular remains widespread and recommended by the Catholic Church, and the Carmelites continue to find meaning in the traditional story and iconography of Saint Simon Stock receiving the scapular, particularly as reflecting their filial relationship with Mary. When Pope John Paul II addressed the Carmelite family in 2001 on the occasion of the 750th anniversary of the bestowal of the Scapular, he said that "Over time this rich Marian heritage of Carmel has become, through the spread of the Holy Scapular devotion, a treasure for the whole Church. By its simplicity, its anthropological value and its relationship to Mary's role in regard to the Church and humanity, this devotion was so deeply and widely accepted by the People of God that it came to be expressed in the memorial of 16 July on the liturgical calendar of the universal Church," the Feast of Our Lady of Mount Carmel.[11]
Historical evidence about Saint Simon's life comes primarily from medieval catalogues of saints and of Carmelite priors general, which unfortunately are not consistent with one another in their details. The earliest of these describe Saint Simon as someone known for holiness during his life, and miracles attested to this after his death. He is said to have died on May 16, though the year is not documented. The surname "Stock" appears in some documents but not in others, and is related to a story that the Saint lived for a time in a hollow tree ("stock" meant tree trunk) before the arrival of the Carmelites in England.[1] He is believed to have lived at Aylesford in Kent, a place that hosted in 1247 the first general chapter of the Carmelite Order held outside the Holy Land, and where there is still a monastery of Carmelite friars.[2] Saint Simon was probably the fifth or sixth prior general of the Carmelites (historical evidence suggests perhaps from about 1256-1266), and died in Bordeaux, France, where he was buried.[3]
The earliest extant liturgical office in Saint Simon Stock's honour was composed in Bordeaux in France, and dates from 1435. Liturgies are first known to have been celebrated in Ireland and England in 1458, and throughout the Carmelite Order in 1564. His feast day, an optional memorial, is May 16. The Saint's bones are still preserved in a cathedral in Bordeaux; a tibia was brought to England in the 1860s for the Carmelite church in Kensington, a part of the skull was enshrined at Aylesford in 1950. Saint Simon Stock is the patron saint of the English province of Discalced Carmelites.[3]
Brown Scapular
Chiesa del Carmine, Milan. Simon Stock and an angel.
Scholarly investigation into historical source documents has raised questions about whether Saint Simon Stock's vision actually happened, or if this tradition about him arose later, perhaps as a means of expressing in the form of a story, the strongly held Carmelite spiritual belief in the favor and protection of the Blessed Virgin Mary. Several other religious orders in the Middle Ages had similar stories of Mary giving their habit or promising protection.[1][3][6][7] The great Carmelite authors of the 14th century do not mention the scapular at all. Challenges to the historicity of the scapular vision (and passionate defenses of it) are not a new phenomenon; a notable challenge came in 1653, from a scholar at the University of Paris, Fr. Jean de Launoy. In response, a Carmelite named Fr. John Cheron published a fragment of a letter [8] which he purported to be an account by Saint Simon Stock's secretary Peter Swanington (or Swanyngton), giving details of the Saint's life, and the scapular vision.[9] This document was also the origin of the date that has become traditional for the vision, July 16, 1251 (July 16 was already in the 17th century the feast of Our Lady of Mount Carmel, though that liturgy made no reference to the scapular). Today, scholars affirm that this document was a forgery and Fr. Cheron himself the likely author.[10] Shortly after Vatican II, the historical uncertainties revealed by 20th century scholars such as Fr. Ludovico Saggi, O.Carm of the "Institutum Carmelitanum" in Rome,[1][3] resulted in the Church briefly striking the feast day of Saint Simon Stock from the Carmelite liturgical calendar, though it was restored in 1979 as an optional memorial, on the condition that no mention be made of the scapular vision.[10]
Devotion to the Brown Scapular remains widespread and recommended by the Catholic Church, and the Carmelites continue to find meaning in the traditional story and iconography of Saint Simon Stock receiving the scapular, particularly as reflecting their filial relationship with Mary. When Pope John Paul II addressed the Carmelite family in 2001 on the occasion of the 750th anniversary of the bestowal of the Scapular, he said that "Over time this rich Marian heritage of Carmel has become, through the spread of the Holy Scapular devotion, a treasure for the whole Church. By its simplicity, its anthropological value and its relationship to Mary's role in regard to the Church and humanity, this devotion was so deeply and widely accepted by the People of God that it came to be expressed in the memorial of 16 July on the liturgical calendar of the universal Church," the Feast of Our Lady of Mount Carmel.[11]
References
- ^ a b c d Louis Saggi, O.Carm; Saint Simon Stock (XIII Century) Saint, Priest - Scholarly historical information
- ^ The Friars, Aylesford Priory website (Carmelites of the Ancient Observance) A Brief History of the Friars
- ^ a b c d Bede Edwards, OCDS. Carmel Clarion Volume XXI, pp 17-22. "St. Simon Stock--The Scapular Vision & the Brown Scapular Devotion." July–August 2005, Discalced Carmelite Secular Order, Washington Province.
- ^ Eamon R. Carroll, O.Carm; Medieval Devotion to Mary Among the Carmelites
- ^ Andrew Jotischky; The Carmelites and Antiquity. Mendicants and their Pasts in the Middle Ages. Oxford: Oxford University Press, 2002.
- ^ Fr. Kieran Kavanaugh, OCD, Zenit News Service. Brown Scapular: A Silent Devotion July 16, 2008.
- ^ The Order of Carmelites website; Simon Stock
- ^ Carmel, Its History, Spirit, and Saints. New York: P.J. Kennedy & Sons, 1927. pp 218-226. The Brown Scapular -- Book excerpt found at the web link contains extensive quotes from the 17th century forged letter purportedly written in the 13th century by Saint Simon Stock's secretary "Peter Swanington". Many older sources surprisingly accepted the Swanington letter without question.
- ^ Herbert Thurston, S.J., "The Origin of the Scapular -- A Criticism." The Irish Ecclesiastical Record Vol XVI July–December 1904. pp. 59-75. Dublin: Browne & Nolan, Limited. -- well researched 1904 journal article demonstrates the falsity of the Swanington letter as well as the forged papal bull that was the basis of the "Sabbatine privilege", discusses Carmelite history and the facts about the evolution of the scapular devotion etc.
- ^ a b Fr. Paul D'Souza, OCD. The Carmelite Scapular: History and Devotion
- ^ Pope John Paul II Message to the Carmelite Family March 25, 2001
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Today's Snippet I: Bordeaux France
The city of Bordeaux, with a population of 242,945 inhabitants, is the 9th largest city in France. The Greater Bordeaux, called Communauté Urbaine de Bordeaux is the 5th largest urban area in France after Paris, Lyon, Lille and Marseille, with a population of 719,489 inhabitants. Its metropolitan area aire urbaine has a population of 1,114,000. It is the capital of the Aquitaine region, as well as the prefecture of the Gironde department. Its inhabitants are called "Bordelais" (for men) or "Bordelaise" (for women).
The city's nicknames are "La perle d'Aquitaine", "La Belle Endormie" (Sleeping Beauty) in reference to the old center which had black walls due to pollution. Nowadays, this is not the case. In fact, a part of the city, Le Port de La Lune, was almost completely renovated.
Bordeaux is the world's major wine industry capital. It is home to the world's main wine fair, Vinexpo, while the wine economy in the metro area moves 14.5 billion euros each year. Bordeaux wine has been produced in the region since the 8th century. The historic part of the city is on the UNESCO World Heritage List as "an outstanding urban and architectural ensemble" of the 18th century.
History
In 107 BC, the Battle of Burdigala was fought by the Romans who were defending the Allobroges, an allied Roman tribe, and the Tigurini led by Divico. The Romans were defeated and their commander, the consul Lucius Cassius Longinus was killed in the action.
The city fell under Roman rule around 60 BC, its importance lying in the commerce of tin and lead towards Rome. Later it became capital of Roman Aquitaine, flourishing especially during the Severan dynasty (3rd century). In 276 it was sacked by the Vandals. Further ravage was brought by the same Vandals in 409, the Visigoths in 414 and the Franks in 498, beginning a period of obscurity for the city.
The city was plundered by the troops of Abd er Rahman in 732, after he had defeated Duke Eudes in the Battle of the River Garonne near Bordeaux and before the former was killed during the Battle of Tours on 10 October. After Duke Eudes's defeat, Aquitaine pledged allegiance formally to the new rising Carolingian dynasty, but still remained out of Frankish central rule until 768 (Duke Waifer defeated). In 736, the Aquitanian duke Hunald led a rebellion after his father Eudes's death, at which Charles responded by sending an expedition that captured and plundered Bordeaux again, while the Frankish commander didn't retain it for long, since he left south-east to wage war in Narbonnaise.
In 778, Seguin (or Sihimin) was appointed count of Bordeaux, probably undermining the power of the Duke Lupo, and possibly leading to the Battle of Roncevaux Pass that very year. In 814, Seguin was made Duke of Vasconia, but he was deposed in 816 for failing to suppress or sympathise with a Basque rebellion. Under the Carolingians, sometimes the Counts of Bordeaux held the title concomitantly with that of Duke of Vasconia. They were meant to keep in check the Basques and defend the mouth of the Garonne from the Vikings when the latter appeared c. 844 in the region of Bordeaux. In Autumn 845, count Seguin II marched on the Vikings assaulting Bordeaux and Saintes but was captured and put to death. There are no bishops mentioned during the whole 8th century and part of the 9th in Bordeaux.
From the 12th to the 15th century, Bordeaux regained importance following the marriage of Duchess Eleanor of Aquitaine with the French-speaking Count Henri Plantagenet, born in Le Mans, who became, within months of their wedding, King Henry II of England. The city flourished, primarily due to wine trade, and the cathedral of St. André was built. It was also the capital of an independent state under Edward, the Black Prince (1362–1372), but in the end, after the Battle of Castillon (1453) it was annexed by France which extended its territory. The Château Trompette (Trumpet Castle) and the Fort du Hâ, built by Charles VII of France, were the symbols of the new domination, which however deprived the city of its richness by halting the wine commerce with England.
In 1462, Bordeaux obtained a parliament, but regained importance only in the 16th century when it became the center of the distribution of sugar and slaves from the West Indies along with the traditional wine.
Bordeaux adhered to the Fronde, being effectively annexed to the Kingdom of France only in 1653, when the army of Louis XIV entered the city.
The 18th century was the golden age of Bordeaux. Many downtown buildings (about 5,000), including those on the quays, are from this period. Victor Hugo found the town so beautiful he once said: "take Versailles, add Antwerp, and you have Bordeaux". Baron Haussmann, a long-time prefect of Bordeaux, used Bordeaux's 18th-century big-scale rebuilding as a model when he was asked by Emperor Napoleon III to transform a then still quasi-medieval Paris into a "modern" capital that would make France proud.
In 1870, at the beginning of the Franco-Prussian war against Prussia, the French government relocated to Bordeaux from Paris. This happened again during the First World War and again very briefly during the Second World War, when it became clear that Paris would soon fall into German hands. However, on the last of these occasions the French capital was soon moved again to Vichy.
From 1940 to 1943, the Italian Royal Navy (Regia Marina Italiana) established BETASOM, a submarine base at Bordeaux. Italian submarines participated in the Battle of the Atlantic from this base which was also a major base for German U-boats as headquarters of 12th U-boat Flotilla. The massive, reinforced concrete U-boat pens have proved impractical to demolish and are now partly used as a cultural centre for exhibitions.
Geography
The Garonne follows the Aran Valley northwards into France, flowing via Toulouse and Agen towards Bordeaux, where it meets the Gironde estuary. The Gironde flows into the Atlantic Ocean (Bay of Biscay). Along its course, the Garonne is joined by three other major rivers: the Ariège, the Tarn, and the Lot. Just after Bordeaux, the Garonne river finally meets the Dordogne, forming the Gironde estuary, which after approximately 100 kilometres (62 mi) empties into the Atlantic Ocean. Other tributaries include the Save and the Gers.
The Garonne is one of the few rivers in the world that exhibit a tidal bore. Surfers and jet skiers could ride the tidal bore at least as far as the village of Cambes, 120 kilometres or 75 miles from the Atlantic and even further upstream, although the tidal bore appears and disappears in response to changes in the channel bathymmetry. In 2010 and 2012, some detailed field studies were conducted in the Garonne River (France) in the Arcins channel between Arcins Island and the right bank close to Lastrene township. A striking feature of the field data sets was the large and rapid fluctuations in turbulent velocities and turbulent stresses during the tidal bore and flood flow.
Main sights
Buildings
Main sights include:- Esplanade des Quinconces, the largest square in Europe.
- Monument aux Girondins
- Grand Théâtre, a large neoclassical theater built in the 18th century.
- Allées de Tourny
- Cours de l'Intendance
- Place du Chapelet
- Place de la Bourse(1730–1775), designed by the Royal architect Jacques Ange Gabriel as landscape for an equestrian statue of Louis XV.
- Place du Parlement
- Place Saint-Pierre
- Pont de pierre
- Saint-André Cathedral, consecrated by Pope Urban II in 1096. Of the Original Romanesque edifice only a wall in the nave remain. The Royal Gate is from the early 13th century, while the rest of the construction is mostly from the 14th and 15th centuries.
- Tour Pey-Berland (1440–1450), a massive, quadrangular gothic tower annexed to the cathedral.
- Église Sainte-Croix (Church of the Holy Cross). It lies on the site of a 7th-century abbey destroyed by the Saracens. Rebuilt under the Carolingians, it was again destroyed by the Normans in 845 and 864. It is annexed to a Benedictine abbey founded in the 7th century, and was built in the late 11th and early 12th centuries. The façade is in Romanesque style
- The gothic Basilica of Saint Michael, constructed between the end of 14th century and the 16th century.
- Basilica of Saint-Seurin, the most ancient church in Bordeaux. It was built in the early 6th century on the site of a palaeochristian necropolis. It has an 11th-century portico, while the apse and transept are from the following century. The 13th-century nave has chapels from the 11th and the 14th centuries. The ancient crypt houses sepulchres of the Merovingian family.
- Église Saint-Pierre, gothic church
- Église Saint-Éloi, gothic church
- Église Saint-Bruno, baroque church decorated with frescoes
- Église Notre-Dame, baroque church
- Église Saint-Paul-Saint-François-Xavier, baroque church
- Palais Rohan (Exterior:[12])
- Palais Gallien, the remains of a late 2nd-century Roman amphitheatre
- Porte Cailhau, a medieval gate of the old city walls.
- La Grosse Cloche (15th century), the second remaining gate of the Medieval walls. It was the belfry of the old Town Hall. It consists of two 40 m-high circular towers and a central bell tower housing a bell weighing 7,800 kilograms (17,000 lb). The watch is from 1759.
- Rue Sainte-Catherine, the longest Pedestrian street of France
- The BETASOM submarine base
Contemporary architecture
- Fire Station, la Benauge, Claude Ferret/Adrien Courtois/Yves Salier, 1951–1954
- Court of first instance, Richard Rogers, 1998
- CTBA, wood and furniture research centre, A. Loisier, 1998
- Hangar 14 on the Quai des Chartrons, 1999
- The Management Science faculty on the Bastide, Anne Lacaton/Jean-Philippe Vassal, 2006
- The Jardin botanique de la Bastide, Catherine Mosbach/Françoise Hélène Jourda/Pascal Convert, 2007
- The Nuyens School complex on the Bastide, Yves Ballot/Nathalie Franck, 2007
- Seeko'o Hotel on the Quai des Chartrons, King Kong architects, 2007
Museums
- Musée d'Aquitaine (archeological and history museum)
- Musée du Vin et du Négoce (museum of the wine trade)
- Musée des Arts Décoratifs (museum of decorative arts)
- Musée d'Histoire Naturelle (natural history museum)
- Centre d'arts plastiques contemporains (CAPC) (contemporary art museum)
Transport
Road
Bordeaux has four road bridges that cross the Garonne, the Pont de pierre built in the 1820s and three modern bridges built after 1960: the Pont Saint Jean, just south of the Pont de pierre (both located downtown), the Pont d'Aquitaine, a suspended bridge downstream from downtown, and the Pont François Mitterrand, located upstream of downtown. These two bridges are part of the ring road around Bordeaux. A fifth bridge, the Pont Jacques-Chaban-Delmas, was constructed in 2009–2012 and opened to traffic in March 2013. Located halfway between the Pont de pierre and the Pont d'Aquitaine and serving downtown rather than highway traffic, it is a vertical-lift bridge with a height comparable to the Pont de pierre in closed position, and to the Pont d'Aquitaine in open position. All five road bridges, including the two highway bridges, are open to cyclists and pedestrians as well.
Lacking any steep hills, Bordeaux is relatively friendly to cyclists. Cycle paths (separate from the roadways) exist on the highway bridges, along the riverfront, on the university campuses, and incidentally elsewhere in the city. Cycle lanes and bus lanes that explicitly allow cyclists exist on many of the city's boulevards. A paid Bicycle sharing system with automated stations has been established in 2010.
Parks and gardens
Although the garden's origins extend back to 1629 AD, with the creation of Bordeaux's first medicinal garden, today's botanical garden dates to 1858. It currently contains more than 3000 plant species, both those indigenous to Aquitaine and exotic plants from North America, China and Japan. It is organized as a systematic collection. The garden's seed collection contains 2,000 taxa, and its herbarium contains about 85,000 specimens.
Shopping
This street is one of two main lines running through the historic part of the city. It cuts the center following a North-South axis linking the place de la Comédie where the Grand Theatre at the Place de la Victoire. The rue Sainte-Catherine and neighborhoods located to the West are very commercial areas. It became a pedestrian street for most of its length between 1976 and 1977 and then in full in 1984. It is often billed as the longest pedestrian street in Europe. It was completely refurbished between 2000 and 2003 in a project by Jean-Michel Wilmotte.
At the center of the rue Sainte-Catherine you find place Saint-Project (Auvergnat bishop died in 674). The cross intersection was restored in 1977, it was at the centre of a cemetery since 1392. The church was located to the south and its bell tower still remains. The fountain was made around 1715.
At the top of the street is one of the entrances to the Galerie Bordelaise, a shopping mall which opened in 1834.
At the junction of the street and the cours Alsace-Lorraine, a bas-relief indicates the presence of two underground rivers that are flowing into the Garonne: the Peugue and Devèze.
Economy
Viticulture and Winemaking
A Bordeaux wine is any wine produced in the Bordeaux region of France, centred on the city of Bordeaux and covering the whole area of the Gironde department, with a total vineyard area of over 120,000 hectares,
making it the largest wine growing area in France. Average vintages
produce over 700 million bottles of Bordeaux wine, ranging from large
quantities of everyday table wine, to some of the most expensive and prestigious wines in the world. 89% of wine produced in Bordeaux is red (called "claret" in Britain), with sweet white wines (most notably Sauternes), dry whites, and also (in much smaller quantities) rosé and sparkling wines (Crémant de Bordeaux) collectively making up the remainder. Bordeaux wine is made by more than 8,500 producers or châteaux. There are 54 appellations of Bordeaux wineThe vine was introduced to the Bordeaux region by the Romans,
probably in the mid-1st century, to provide wine for local consumption,
and wine production has been continuous in the region since then.
- Château Lafite-Rothschild
- Château Margaux
- Château Latour
- Château Haut-Brion
- Château Mouton-Rothschild*
Both red and white wines are made in Bordeaux. Red Bordeaux is called claret in the United Kingdom. Red wines are generally made from a blend of grapes, and may be made from Cabernet Sauvignon, Merlot, Cabernet Franc, Petit verdot, Malbec, and, less commonly in recent years, Carménère. White Bordeaux is made from Sauvignon blanc, Sémillon, and Muscadelle. Sauternes is a subregion of Graves known for its intensely sweet, white, dessert wines such as Château d'Yquem.
The vine was introduced to the Bordeaux region by the Romans, probably in the mid-1st century, to provide wine for local consumption, and wine production has been continuous in the region since then.
In the 12th century, the popularity of Bordeaux wines in England increased dramatically following the marriage of Henry Plantagenet and Eleanor of Aquitaine. The marriage made the province of Aquitaine English territory, and thenceforth the majority of Bordeaux was exported. At this time, Graves was the principal wine region of Bordeaux, and the principal style was clairet. This accounts for the ubiquity of claret in England. The export of Bordeaux was interrupted by the outbreak of The Hundred Years' War between France and England in 1337. By the end of the conflict in 1453 France had repossessed the province, thus taking control of wine production in the region.
In the seventeenth century, Dutch traders drained the swampy ground of the Médoc in order that it could be planted with vines, and this gradually surpassed Graves as the most prestigious region of Bordeaux. Malbec was dominant grape here, until the early 19th century, when it was replaced by Cabernet Sauvignon.
In 1855, the châteaux of Bordeaux were classified; this classification remains widely used today.
From 1875-1892 almost all Bordeaux vineyards were ruined by Phylloxera infestations. The region's wine industry was rescued by grafting native vines on to pest-resistant American rootstock and all Bordeaux vines that survive to this day are a product of this action. This is not to say that all contemporary Bordeaux wines are truly American wines, as rootstock does not affect the production of grapes.
Climate and Geography
The major reason for the success of winemaking in the Bordeaux region is the excellent environment for growing vines. The geological foundation of the region is limestone, leading to a soil structure that is heavy in calcium. The Gironde estuary dominates the regions along with its tributaries, the Garonne and the Dordogne rivers, and together irrigate the land and provide an Atlantic Climate, also known as an oceanic climate, for the region.These rivers define the main geographical subdivisions of the region:
- "The right bank", situated on the right bank of Dordogne, in the northern parts of the region, around the city of Libourne.
- Entre-deux-mers, French for "between two seas", the area between the rivers Dordogne and Garonne, in the centre of the region.
- "The left bank", situated on the left bank of Garonne, in the west and south of the region, around the city of Bordeaux itself. The left bank is further subdivided into:
- Graves, the area upstream of the city Bordeaux.
- Médoc, the area downstream of the city Bordeaux, situated on a peninsula between Gironde and the Atlantic.
Viticulture
The red grapes in the Bordeaux vineyard are Merlot (62% by area), Cabernet Sauvignon (25%), Cabernet Franc (12%) and a small amount of Petit Verdot, Malbec and Carménère (1% in total). The white grapes are Sémillon (54% by area), Sauvignon blanc (36%), Muscadelle (7%) and a small amount of Ugni blanc, Colombard and Folle blanche (3% in total).[1] Because of the generally humid Bordeaux climate, a variety of pests can cause a problem for the vigneron. In the past, this was counteracted by the widespread use of pesticides, although the use of natural methods has recently been gaining in popularity. The vines are generally trained in either single or double guyot. Hand-picking is preferred by most of the prestigious châteaux, but machine-harvesting is popular in other places.Winemaking
Following harvest, the grapes are usually sorted and destemmed before crushing. Crushing was traditionally done by foot, but mechanical crushing is now almost universally used. Chaptalization is permitted, and fairly common-place. Fermentation then takes place, usually in temperature controlled stainless steel vats. Next the must is pressed and transferred to barriques (in most cases) for a period of ageing (commonly a year). The traditional Bordeaux barrique is an oak barrel with a capacity of 225 litres. At some point between pressing and bottling the wine will be blended. This is an integral part of the Bordeaux winemaking process, as scarcely any Bordeaux wines are varietals; wine from different grape varieties is mixed together, depending on the vintage conditions, so as to produce a wine in the château's preferred style. In addition to mixing wine from different grape varieties, wine from different parts of the vineyard is often aged separately, and then blended into either the main or the second wine (or sold off wholesale) according to the judgment of the winemaker. The wine is then bottled and usually undergoes a further period of ageing before it is released for sale.Wine styles
The Bordeaux wine region is divided into subregions including Saint-Émilion, Pomerol, Médoc, and Graves. The 60 Bordeaux appellations and the wine styles they represent are usually categorized into six main families, four red based on the subregions and two white based on sweetness:- Red Bordeaux and Red Bordeaux Supérieur. Bordeaux winemakers may use the two regional appellations throughout the entire wine region, however approximately half of the Bordeaux vineyard is specifically designated under Bordeaux and Bordeaux Supérieur AOCs. With the majority of châteaux located on the Right Bank in the Entre-Deux-Mers area, wines are typically Merlot-dominant, often blended with the other classic Bordeaux varieties. There are many small, family-run châteaux, as well as wines blended and sold by wine merchants under commercial brand names. The Bordeaux AOC wines tend to be fruity, with minimal influence of oak, and are produced in a style meant to be drunk young. Bordeaux Superieur AOC wines are produced in the same area, but must follow stricter controls, such as lower yields, and are often aged in oak. For the past 10 years, there has been strong, ongoing investment by the winemakers in both the vineyards and in the cellar, resulting in ever increasing quality. New reforms for the regional appellations were instituted in 2008 by the Bordeaux and Bordeaux Supérieur Winemakers' Association. In 2010, 55% of all Bordeaux wines sold in the world were from Bordeaux and Bordeaux Supérieur AOCs, with 67% sold in France and 33% exported (+9%), representing 14 bottles consumed per second.
- Red Côtes de Bordeaux. Eight appellations are in the hilly outskirts of the region, and produce wines where the blend usually is dominated by Merlot. These wines tend to be intermediate between basic red Bordeaux and the more famous appellations of the left and right bank in both style and quality. However, since none of Bordeaux's stellar names are situated in Côtes de Bordeaux, prices tend to be moderate. There is no official classification in Côtes de Bordeaux. In 2007, 14.7% of the region's vineyard surface was used for wines in this family.
- Red Libourne, or "Right Bank" wines. Around the city of Libourne, 10 appellations produce wines dominated by Merlot with very little Cabernet Sauvignon, the two most famous being Saint-Émilion and Pomerol. These wines often have great fruit concentration, softer tannins and are long-lived. Saint-Émilion has an official classification. In 2007, 10.5% of the region's vineyard surface was used for wines in this family.
- Red Graves and Médoc or "Left Bank" wines. North and south of the city of Bordeaux, which are the classic areas, produce wines dominated by Cabernet Sauvignon, but often with a significant portion of Merlot. These wines are concentrated, tannic, long-lived and most of them meant to be cellared before drinking. The five First Growths are situated here. There are official classifications for both Médoc and Graves. In 2007, 17.1% of the region's vineyard surface was used for wines in this family.
- Dry white wines. Dry white wines are made throughout the region, using the regional appellation Bordeaux Blanc, often from 100% Sauvignon blanc or a blend dominated by Sauvignon blanc and Sémillon. The Bordeaux Blanc AOC is used for wines made in appellations that only allow red wines. Dry whites from Graves is the most well-known and the only subregion with a classification for dry white wines. The better versions tend to have a significant oak influence. The In 2007, 7.8% of the region's vineyard surface was used for wines in this family.
- Sweet white wines. In several locations and appellations throughout the region, sweet white wine is made from Sémillon, Sauvignon blanc and Muscadelle grapes affected by noble rot. The best-known of these appellations is Sauternes, which also has an official classification, and where some of the world's most famous sweet wines are produced. There are also appellations neighboring Sauternes, on both sides of the Garonne river, where similar wines are made. These include Loupiac, Cadillac, and Sainte Croix du Mont. The regional appellation for sweet white wines is Bordeaux Supérieur Blanc. In 2007, 3.2% of the region's vineyard surface was used for wines in this family.
Plan Bordeaux
Plan Bordeaux is an initiative introduced in 2005 by ONIVINS, the French vintners association, designed to reduce France's wine glut and improve sales. Part of the plan is to uproot 17,000 hectares of the 124,000 hectares of vineyards in Bordeaux. The wine industry in Bordeaux has been experiencing economic problems in the face of strong international competition from New World wines and declining wine consumption in France.In 2004, exports to the U.S. plummeted 59% in value over the previous year. Sales in Britain dropped 33% in value during the same period. The UK, a major market, now imports more wine from Australia than from France. Amongst the possible causes for this economic crisis are that many consumers tend to prefer wine labels that state the variety of grape from which the wine is made, and often find the required French AOC labels difficult to understand.
Christian Delpeuch, president emeritus of Plan Bordeaux hoped to reduce production, improve quality, and sell more wine in the United States. However, two years after the beginning of the program, Mr Delpeuch resigned, "citing the failure of the French government to address properly the wine crisis in Bordeaux." Delpeuch told journalists assembled at the Bordeaux Press Club “I refuse to countenance this continual putting off of decisions which can only end in failure.” "Delpeuch said he was shocked and disappointed by the failure of his efforts—and by the lack of co-operation from winemakers and négociants themselves—to achieve anything concrete in terms of reforms to the Bordeaux wine industry over the last 24 months." The future of Plan Bordeaux is uncertain.
Bordeaux Winemakers Association
Syndicate des Vins de Bordeaux et Bordeaux Supérieur is an organization representing the economic interests of 6,700 wine producers in Bordeaux, France. The wine lake and other economic problems have increased the salience of the winemakers' association, whose members are facing increasing costs and decreasing demand for their product.As the largest appellation producing fine wines, and the strong foundation of the pyramid of Bordeaux wines, Bordeaux AOC & Bordeaux Supérieur AOC today account for 55% of all Bordeaux wines consumed in the world.
Reference
- "Bordeaux", The Encyclopaedia Britannica (11th ed.), New York: Encyclopaedia Britannica, 1910, OCLC 14782424, retrieved 2013-03-15
- "Bordeaux", Southern France, including Corsica (6th ed.), Leipzig: Baedeker, 1914, retrieved 2013-03-15
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Catechism of the Catholic Church
Part Two: The Celebration of the Christian Mystery,
Section Two: The Seven Sacraments of the Church
CHAPTER THREE : THE SACRAMENTS AT SERVICE OF COMMUNION
Article 6:6 THE SACRAMENT OF HOLY ORDERS
SECTION TWO
THE SEVEN SACRAMENTS OF THE CHURCH
CHAPTER THREE
THE SACRAMENTS AT THE SERVICE OF
COMMUNION
1533
Baptism, Confirmation, and Eucharist are sacraments of Christian initiation.
They ground the common vocation of all Christ's disciples, a vocation to
holiness and to the mission of evangelizing the world. They confer the graces
needed for the life according to the Spirit during this life as pilgrims on the
march towards the homeland.
1534
Two other sacraments, Holy Orders and Matrimony, are directed towards the salvation
of others; if they contribute as well to personal salvation, it is through
service to others that they do so. They confer a particular mission in the
Church and serve to build up the People of God.
1535
Through these sacraments those already consecrated by Baptism and
Confirmation LG 10 for the common priesthood of all the faithful can receive
particular consecrations. Those who receive the sacrament of Holy Orders are
consecrated in Christ's name "to feed the Church by the word and grace of
God."LG 11 # 2 On their part, "Christian spouses are fortified and,
as it were, consecrated for the duties and dignity of their state by a special
sacrament."GS 48 # 2
ARTICLE 6
THE SACRAMENT OF HOLY ORDERS
1536
Holy Orders is the sacrament through which the mission entrusted by Christ to
his apostles continues to be exercised in the Church until the end of time:
thus it is the sacrament of apostolic ministry. It includes three degrees: episcopate,
presbyterate, and diaconate. (On the institution and mission of the apostolic ministry by Christ, see
above, no. 874 ff. Here only the sacramental means by which this ministry is
handed on will be treated.)
VI. Who Can Receive This
Sacrament?
1577
"Only a baptized man (vir) validly receives sacred
ordination."CIC, can. 1024 The Lord Jesus chose men (viri) to form the college
of the twelve apostles, and the apostles did the same when they chose
collaborators to succeed them in their ministry.67Mk 3:14-19;
⇒ Lk 6:12-16; ⇒ 1 Tim
3:1-13; ⇒ 2 Tim 1:6;
⇒ Titus 1:5-9; St. Clement of Rome, Ad Cor. 42, 4; 44, 3: PG 1, 292-293; 300 The college of
bishops, with whom the priests are united in the priesthood, makes the college
of the twelve an ever-present and ever-active reality until Christ's return.
the Church recognizes herself to be bound by this choice made by the Lord
himself. For this reason the ordination of women is not possible.John
Paul II, MD 26-27; CDF, declaration, Inter insigniores: AAS 69 (1977) 98-116
1578
No one has a right to receive the sacrament of Holy Orders. Indeed no one
claims this office for himself; he is called to it by God.Heb 5:4 Anyone who
thinks he recognizes the signs of God's call to the ordained ministry must
humbly submit his desire to the authority of the Church, who has the
responsibility and right to call someone to receive orders. Like every grace
this sacrament can be received only as an unmerited gift.
1579
All the ordained ministers of the Latin Church, with the exception of permanent
deacons, are normally chosen from among men of faith who live a celibate life
and who intend to remain celibate "for the sake of the kingdom of
heaven."Mt 19:12 Called to consecrate themselves with undivided heart to
the Lord and to "the affairs of the Lord,"1 Cor 7:32 they give
themselves entirely to God and to men. Celibacy is a sign of this new life to
the service of which the Church's minister is consecrated; accepted with a
joyous heart celibacy radiantly proclaims the Reign of God.PO 16
1580
In the Eastern Churches a different discipline has been in force for many
centuries: while bishops are chosen solely from among celibates, married men
can be ordained as deacons and priests. This practice has long been considered
legitimate; these priests exercise a fruitful ministry within their
communities.PO 16 Moreover, priestly celibacy is held in great honor in
the Eastern Churches and many priests have freely chosen it for the sake of the
Kingdom of God. In the East as in the West a man who has already received the
sacrament of Holy Orders can no longer marry.
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