Haymarket rebellion

moon phases


Blog Archive

30 March 2003


Found another cool site. This shows languages of the world by country and various other statistics. It is called Ethnologue.

England win!

Here's something I never thought I would care about. England Win Grand Slam in Rugby Union's Six Nations.

A protestant rediscovers Mary

I don't know how legal this is to publish like this, but I don't have a link for it and I am not even sure that it's on the web. Anyway, thanks to my good friend Lance for mailing it to me, and thanks also from numerous friends that I forwarded it to.

From: Goldsberry, Lance
Sent: 05 December 2002 15:36
Subject: A Protestant Rediscovers Mary

A Protestant Rediscovers Mary
My church dragged Mary out at Christmas and placed her at center stage.
After, we packed her in the creche box and ignored her.

By Kathleen Norris
Reprinted from "Blessed One: Protestant Perspectives on Mary" with
permission of Westminister John Knox Press.

A friend who had spent a sabbatical working with refugees in Southeast Asia
once sent me a homemade Christmas card that put the more colorful cards to
shame; it consisted of a black-and-white snapshot of a Cambodian mother
holding her infant in her arms. What struck me most was the youth of the
mother and the fact that this unposed photograph was instantly recognizable
as a madonna and child. The mother beholding the child, in love and wonder.
I don’t think it matters what breed of Christian my friend is—he is, in
fact, a Roman Catholic bishop—but what is significant is that he “got” Mary.
In silence, the photograph spoke powerfully about Mary as a presence in our
world, a constant reminder that in the incarnation the omnipotent God chose
to take on human vulnerability. And a vulnerability of the most extreme
sort, a child born not to wealth and power but to an impoverished peasant
woman and her uneasy husband in the rural backwater of a small, troubled,
colonized country.
I think that many Protestants, if they think about Mary at all, get hung up
on what they are supposed to believe about her. And she doesn’t make it
easy. It’s as if her calm visage belies our seeking after labels. Is Mary a
cultural artifact or a religious symbol? A literary device or a theological
tool? A valuable resource for biblical exegetes or the matrix of an
extrabiblical piety that we, as Protestants, must avoid at all costs? The
point about Mary is that she is all these things, and more, always more. She
is poor yet gloriously rich. She is blessed among women yet condemned to
witness her son’s execution. She is human yet God-bearer, and the Word that
she willingly bears is destined to pierce her soul. Had we a more elastic
imagination, we might be less troubled by Mary’s air of serene
contradiction. But ours is a skeptical and divisive age. We are more
comfortable with appraisal than with praise, more adept at cogent analysis
than meaningful synthesis.
Mary is useful to us as a corrective to our ordinary state of mind, the
epitome of “both/and” passion over “either/or” reasoning. She has a
disarming way of challenging the polarities that so often bring human
endeavors to impasse: the subjective and objective, the expansive and the
parochial, the affective and the intellectual. Mary’s designation as both
virgin and mother, for example, no longer seems to be an impossible “model”
for women that justifies their continued oppression within church and
society. Instead, Mary constitutes a challenge as to what is possible for
me, as a married, childless, Christian woman: to what extent can I remain
“virgin,” one-in-myself, able to come to things with newness of heart, and
in what sense must I become “mother,” losing myself in the nurture and
service of others and embracing life’s circumstances with the ripeness of
maturity? This Mary is a gender-bender; she asks the same question of any
Christian man.
If Mary points us beyond our traditional divisions, ideologues of all
persuasions—conservative and liberal, feminist and anti-feminist—have long
attempted to use Mary to argue their causes, with varying degrees of
success. But Mary ultimately resists all causes. Like our God, she is who
she is. And Mary is, in the nationally televised words of the Rev. Jimmy
Swaggart (who prefaced his remark by saying, memorably, “The Catholics got
one thing right”), “the mother of God.” From the Council of Ephesus to the
less-respectable reaches of contemporary American evangelism, Mary holds her
As theotokos, Mary is also the mother of Wisdom. Unlike Zechariah, who
responds to his annunciation concerning the birth of John the Baptist by
inquiring of the angel, “How will I know that this is so?” Mary asks,
simply, “How can this be?” It’s an existential question, not an intellectual
one. God responds to Zechariah by striking him dumb—for the entire gestation
of his child, a nice touch—while Mary finds her voice, making the ancient
song of Hannah her own.
For me, the essential question is not what author placed Hannah’s words in
Mary’s mouth, and with what theological intent. What is far more important
is how I respond to this threading of salvation history from 1 Samuel to the
Gospel of Luke. How do I answer when the mystery of God’s love breaks
through my denseness and doubt? Do I reach for a reference book, or the
remote control? Am I so intent on my own plans that I ignore the call, or do
I dare to carry the biblical tradition into my own life’s journey? When I am
called to answer “Yes” to God, not knowing much about where this commitment
will lead me, Mary gives me hope that it is enough to trust in God’s grace
and the promise of salvation.
When I first began visiting Benedictine monasteries some twenty years ago, I
was so ignorant of Scripture, despite an upbringing in Methodist and
Congregational churches, that I did not know where the prayer the monks and
nuns prayed each night came from. Gradually, I learned that it was a passage
from the first chapter of Luke, and that for centuries before the
Reformation it had been employed as the church’s traditional vespers
canticle. It was called the “Magnificat” because it begins with that word,
in Latin translation; in English, it reads, “My soul magnifies the Lord.”
I did not know that I was one of many Protestants, both laity and clergy,
who had begun filling monastery guest rooms and choir stalls, and
discovering there much common ground. What could be more refreshing to a
Protestant than a daily immersion in Scripture, not only in communal prayer
based on the Psalms but with a rhythm of hearing and responding to entire
books of the Bible read aloud? I sensed that I was drawing from the tap
roots of Christianity, from traditions and practices of prayer that had
existed before the church split into the Roman Catholic and Orthodox
churches, and long before the Reformation. I could claim as my prayerbook
the entire Psalter (and not just psalms deemed suitable for Sunday morning);
I could open my eyes and ears to the literary and theological treasurehouse
of the early church; and I could reclaim Mary as a significant figure in my
Christian faith.
No doubt it was my repeated exposure to the Magnificat in monastery choirs
that led me to make it the focus of encountering Mary in the Scriptures.
Each time I pray, “My soul magnifies the Lord, and my spirit rejoices in God
my savior,” I am compelled to ask, with Mary, “How can it be” that salvation
has ways of working around all of the obstacles of sin, ignorance, and
defiance that I place in its path? “How can it be” that God troubles with so
wretched, self-centered, inconstant, and spiritually impoverished person as
myself? Who, after all, am I?
The correct answer, to paraphrase a line from the Episcopal hymnal, is that
I am called to be a person whose soul, like Mary, can be God’s earthly
sanctuary. Like Mary, I am invited each day to bring Christ into the world
in my prayers, thoughts, and actions. And each evening, as I pray the
Magnificat, I am asked to consider how I have done in this regard. Have I
been so rich, stuffed full of myself, my plans, and my possessions, that I
have in effect denied Christ a rightful place on earth? Or am I poor and
despairing, but in my failures, weakness, and emptiness more ready and
willing to be filled with God’s purpose?
The church in which I was raised had a curious attitude towards Mary, an odd
mixture of hubris and bashfulness. We dragged Mary out at Christmas, along
with the angels, and placed her at center stage. Then we packed her safely
in the crèche box for the rest of the year. We effectively denied Mary her
place in Christian tradition and were disdainful of the reverence displayed
for her, so public and emotional, by many millions of Catholics around the
world. The more pilgrimages Catholics made to Lourdes, or Knock, or
Czestochowa, the more silent we became. Even when the feminist movement
opened the way for increased study of women in Scripture, few Protestants
wrote about Mary, few preachers discussed her in their sermons. Mary was
mysterious, and therefore for Catholics; our religion was more proper, more
masculine. Anything we couldn’t explain—or explain away—was either ignored
or given short shrift. I recognize the church of my childhood in this
description by Nancy Mairs: a church with “all the mystery scrubbed out of
it by a vigorous and slightly vinegary reason.” But mystery endures, and I
end this foreword as I began, by contemplating a madonna and child. The
young woman’s face is calm, yet creased with worry, expressing both love and
pity. She knows hard times, all the pain and suffering this world can bring,
and she knows that this child will someday die. But salvation always has a
price. For now it is enough to hold the child, holding life and death all at
once in her arms. It is enough to hold on, and to gaze at the child with a
look of love and joy that is eternally comforting, both human and divine.

From Blessed One: Protestant Perspectives on Mary, edited by Beverly R.
Gaventa and Cynthia L. Rigby. © 2002 Westminster John Knox Press. Used by
permission of Westminster John Knox Press.

Weeping Virgin statue

An eerie parallel to the picture below. A statue of the virgin weeps tears of blood.

Basra - inside story

A very good inside story from Basra, from the Telegraph.

29 March 2003

Rebuild your CD collection after a tragic, tragic loss

Just a cool thing I found on Amazon.com, the most serendipitous website in the world.

So you'd like to . . . rebuild your CD collection after a tragic, tragic loss.

28 March 2003

Yet another linklist and a quote

And now for something completely different. I promised religion and sex. I have a headache just now so here's a little religion. But don't worry, it's not the ugly, bossy, dogmatic kind.

My favourite quote about religion (from memory so sorry if not totally accurate.) Henry David Thoreau was lying in his bed and dying. As parsons were wont to do, especially in those times, especially in religion-drenched early 19th century New England, a parson came to him and asked him if he had made his peace with God. "I wasn't aware that we had quarreled," replied Thoreau.

In that spirit, some of my best links for the spirit:

Ship of Fools
Belief Net (For searchers.)
Swami Beyondananda
My church - Walker United Methodist in Minneapolis

Miscellaneous things of a spiritual nature:
A Homily on the Descent of the Holy Sophia
Aish Ha Torah - Explore Judaism
Gnostic Society Library
Life of John Wesley
The Julian Meetings

Another linklist

Another good way to get news : News aggregation on the web. Here are three that I use:
Google News (UK edition)
News Is Free
Yahoo News (UK edition)

The Ethical Quandary of the boomer generation

The Ethical Quandary

Chemical weapons and war

Some views on chemical weapons and on war . . .

First read this :
Dulce et Decorum Est, by Wilfred Owen

Now read this:
Gas! Gas! Gas!

A linklist

Here are some wildly variant news sources, so you can try to get some balance

The World
Al Bawaba, the Middle East gateway, English version
The Age (Australia)
BBC aka the Beeb aka Auntie
The New York Times on the web (You have to register but it's free, you don't have to sign in, and they pretty much leave you alone, so unless you're really paranoid, go for it.)
USA Today

Some (mostly American) left-of-centre sources:
Mother Jones
The Nation

Double standards

But now, to get more serious, there is some really bad hypocrisy going on. One rule for them, and one rule for US.

Culture shock, not much awe

And now to RAF Fairford, where there is nothing to see . . . You see, in the last Gulf War, the UK didn't have coast to coast satellite/cable in every home and there was not yet a CNN culture here. (They just didn't know what they were missing, did they?)

War pornography

Emma Brockes in the Guardian comment section asks "What is it about men and guns?"

27 March 2003

Who is Deborama?

Allow me to introduce myself. I am a 50 year old (but pretty hot for 50) American woman who lives in the UK. Why do I live in the UK? It's a long story, a love story. (You'll laugh, you'll cry, it will change your life. No really.) But the short version is that 7 years ago, through an unlikely chain of events, I met this British guy through an e-mail pen pal website and somehow, after a brief torrid affair and a horrible breakup and a reconciliation that you wouldn't believe if you read it in a novel, and a few more tiffs and some more reconciliation and some therapy and a trial shack-up, we got married.

I have two adult children who both live in the US - one in Georgia and one in Minnesota. I am very homesick for Minnesota and I miss my kids and I miss a whole load of friends back in the States, but apart from that, and a few other complaints that will probably come out in this log from time to time, I like it here.

Except I can't vote here. I now have taxation without representation, almost 300 years after one of my illustrious ancestors, a Whig politician from Northern Ireland, departed for America and later fought in a war over just that issue. Ironies of history indeed. I used to be "very political". That will show, I am sure.

Other major features of who I am:
I am quite spiritual, some would say religious
I am a Hindu trapped in the body of a Methodist.
In Chinese astrology, I am a dragon.
In Mayan astrology I am also a dragon. Does that make it a consensus?
In western astrology, I have sun in Scorpio, which is a lot like a dragon.
However, my rising sign is Taurus and my moon is in Cancer, so that means I am a dragon who cries a lot.
I am going to become a grandmother soon.
I used to be the secret disciple of a great teacher, but he died.
I then became the unofficial acolyte of his widow, also a great teacher but then she died.
Politically, I am closest to an anarcho-syndicalist. If you don't know what that is, don't be offended, just look it up.

The above are just random chosen factoids about me. They are probably not in fact the things that most define me, but just what I thought of at the time. More later.

Introducing Deborama

Initial entry: 27 March, 2003, late-ish at night (here in the UK that is). The insane levels of e-mail traffic I have been experiencing lately (and most of it really good and worth sharing!) has led to me to finally enact the decision to start blogging. So here we go.

Google +1 if you like my content

Kitchen (food and food politics) Blog

Always a New Leaf - Books and Libraries Blog

Links to News, etc.

Kitchen Gardening


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Care - Support - Donate

Soft Landing Animal Aid Association

Click here to learn more

Mesothelioma Treatment

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Leicester Animal Aid - dog & cat rescue

The Hunger Site

The Literacy Site