No, not Crystal’s blog, which you should certainly visit. The Little Planet Projection makes an appearance in today’s Astronomy Picture of the Day.
We’ll always have Paris, yes?
A hundred here.
The young miss has not had an easy time of it in her elective this semester, photography. She had signed on for a second term stint in 2-D Art, which I understand is some kind of computer graphics course. For some reason, despite other students lifting her supplies, loaning out a camera to a friend, having someone open the door while she was in the dark room, and not getting along with the teacher, she’s pondering a switch to Photography II. I like my daughter’s perspective. If at first you don’t succeed, continue harping away until you get satisfaction. Don’t we live on a little planet, we two.
The first part of the Liturgy of the Word is choreographed:
128. After the Collect, all sit. The Priest may, very briefly, introduce the faithful to the Liturgy of the Word. Then the reader goes to the ambo and, from the Lectionary already placed there before Mass, proclaims the First Reading, to which all listen. At the end, the reader pronounces the acclamation The word of the Lord, and all reply, Thanks be to God.
A colleague of mine once grumbled about the potential number of “very brief” homilies allowed by the Roman Missal. Note that the commencement of the Word is not a time for announcements.
Then a few moments of silence may be observed, if appropriate, so that all may meditate on what they have heard.
Silence “may” be observed, but I would consider it an essential.
129. Then the psalmist or the reader proclaims the verses of the Psalm and the people make the response as usual.
130. If there is to be a Second Reading before the Gospel, the reader proclaims it from the ambo. All listen and at the end reply to the acclamation, as noted above (no. 128). Then, if appropriate, a few moments of silence may be observed.
Silence after the Psalm would be good, too.
131. After this, all rise, and the Alleluia or other chant is sung as the liturgical time requires (cf. nos. 62-64).
132. During the singing of the Alleluia or other chant, if incense is being used, the Priest puts some into the thurible and blesses it. Then, with hands joined, he bows profoundly before the altar and quietly says the prayer Munda cor meum (Cleanse my heart).
133. If the Book of the Gospels is on the altar, the Priest then takes it and approaches the ambo, carrying the Book of the Gospels slightly elevated. He is preceded by the lay ministers, who may carry the thurible and the candles. Those present turn towards the ambo as a sign of special reverence for the Gospel of Christ.
Here’s a question for you liturgical pickers of nits: altar candles or special candles?
The GDC offers three aspects of the message of liberation in catechesis.
104. To prepare Christians for this task, catechesis is attentive, amongst other things, to the following aspects:
– it shall situate the message of liberation in the prospective of the “specifically religious objective of evangelization”, (Evangelii Nuntiandi 32; cf. Sollicitudo Rei Socialis 41 and Redemptoris Missio 58) since it would lose its raison d’être “if it were divorced from the religious basis by which it is sustained which is the kingdom of God in its full theological sense; (Evangelii Nuntiandi 32) thus, the message of liberation “cannot be confined to any restricted sphere whether it be economic, political, social or doctrinal. It must embrace the whole (person) in all … aspects and components, extending to (the) relation to the absolute, even to the Absolute which is God”; (Evangelii Nuntiandi 33. Cf. Libertatis Conscientia. This Instruction is an obligatory point of reference for catechesis.)
– catechesis, in the ambit of moral education, shall present Christian social morality as a demand and consequence of the “radical liberation worked by Christ”; (Libertatis Conscientia 71) in effect, the Good News which Christians profess with hearts full of hope is: Christ has liberated the world and continues to liberate it; this is the source of Christian praxis, which is the fulfilment of the great commandment of love;
– at the same time, in the task of initiating mission, catechesis shall arouse in catechumens and those receiving catechesis “a preferential option for the poor”, (Sollicitudo Rei Socialis 42; Centesimus Annus 57; Libertatis Conscientia 68. Cf. Catechism 2443-2449) which “far from being a sign of individualism or sectarianism, makes manifest the universality of the Church’s nature and mission. This option is not exclusive” (Libertatis Conscientia 68) but implies “a commitment to justice, according to each individual’s role, vocation and circumstances”. (Sollicitudo Rei Socialis 41; cf. Libertatis Conscientia 77. For its part the 1971 Synod devoted attention to a theme of fundamental importance to catechesis: Education in Justice (III, 2). Cf. Documents of the Synod of Bishops, II De Iustitia in mundo III, 835-937)
Liberation is not isolated to political considerations only. Cardinal Ratzinger’s and the CDF’s Libertatis Conscientia emphasizes that human beings must be liberated to follow God, if they choose.
The believer’s stance of liberation is part of a person’s “moral education.” Injustice is immoral. Christians fail in their duty to the Truth by ignoring or dismissing injustice. Charity alone is not enough.
That “preferential option for the poor” is decidedly not political, however it’s advocates and detractors attempt to spin it. Pope John Paul and Cardinal Ratzinger both consider it material for the basic formation of the Christian.