13 Ekim 2012 Cumartesi

An Oldster Re-Fashions A Youngster's Song

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Well, the toe bone is connected to Epsom Salts
And the foot bone is connected to ongoing litigation involving Medicare, the insurance industry, and Payday Loans, Inc.
And the ankle bone is connected to God only knows what.
The shin bone is connected to the slings and arrows of absurd misfortune
And the knee bone is connected to Dial-A-Prayer
While the thigh bone is connected to a heating pad.
The hip bone is connected to Mother Nature's storm center
And the tail bone is connected to this EZ Lift Chair.
The back bone is connected to Edvard Munch's psyche
And the breast bone is connected to the hopes of Ponce de Leon.
The shoulder bone is connected to Advil
All the arm elbow wrist hand and finger bones seem to be connected to someone else's nervous system
And the neck bone is connected to Meyerwitz, Meyerwitz, and Pane and Sons.
The jaw bone is connected to Ensure
The nose bone is connected to a sink of dirty dishes at the moment
The ear bone has been disconnected
And the head bone is looking to connect with a soft pillow.

St Alphonsus and Prayer - Pope Benedict XVI, yesterday.

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ON PRAYERACCORDING TO ST. ALPHONSUS LIGUORI"He who prays is saved. He who prays not is damned!"
Only yesterday.The Holy Father spoke about St Alphonsus for his feast day.
Dear brothers and sisters!Today marks the liturgical memorial of St. Alphonsus Maria de' Liguori, bishop and doctor of the Church, founder of the Congregation of the Most Holy Redeemer -- the Redemptorists -- patron saint of scholars and moral theology and of confessors. St. Alphonsus is one of the most popular saints of the 18th century because of his simple, straightforward style and his teaching on the sacrament of Penance: In a period of great rigorism -- the result of the influence of Jansenism -- he recommended to confessors to administer this sacrament by revealing the joyous embrace of God the Father, who in His infinite mercy never tires of welcoming back the repentant son.
Today's memorial offers us the occasion to consider St. Alphonsus' teachings on prayer, which are extremely valuable and filled with spiritual inspiration. He considered his treatise, Prayer: The Great Means of Salvation and of Perfection, which dates back to 1759, to be the most useful of all his writings.In fact, he there describes prayer as
"the necessary and sure means of obtaining salvation, and all the graces we need to attain it" (Introduction)
Only yesterday the Pope said:"He who prays is certain to be saved.He who prays not is damned".This sentence sums up the Alphonsian understanding of prayer. First, in saying that it is a means, he reminds us of the end to be attained: God created out of love in order to be able to give us the fullness of life; but because of sin, this goal, this abundance of life has, so to say, drifted away -- we all know this -- and only God's grace can make it available. To explain this basic truth, and to enable us to understand in a straightforward way how real the risk is of man's "being lost," St. Alphonsus coined a famous, very elementary maxim, which states: "He who prays is saved. He who prays not is damned!" Commenting on this lapidary statement, he added: "To save one's soul without prayer is most difficult, and even impossible … but by praying our salvation is made secure, and very easy" (Chapter II, Conclusion). And he goes on to say: "If we do not pray, we have no excuse, for the grace of prayer is given to everyone … if we are not saved, the whole fault will be ours, because we did not pray" (ibid.). 
In saying that prayer is a necessary means, St. Alphonsus wanted us to understand that in every situation in life, we cannot manage without praying, especially in times of trial and difficulty. We must always knock at the Lord's door with trust, knowing that in all things He takes care of His children, of us. We are invited, therefore, not to be afraid of turning to Him and of presenting our requests to Him with trust, in the certainty of obtaining what we need.
Dear friends, this is the central question: What is truly necessary in my life? With St. Alphonsus I respond: "Health and all the graces we need for this" (ibid.); naturally, he means not only bodily health, but above all also that of the soul, which Jesus gives to us. More than anything else, we need His liberating presence, which truly makes our lives fully human and therefore full of joy. And it is only through prayer that we are able to welcome Him and His grace, which by enlightening us in each situation, enables us to discern the true good, and by strengthening us, makes our will effective; that is, it enables it to do the good that is known. Often we recognize the good, but we are unable to do it. Through prayer, we arrive at the point of being able to carry it out.
The Lord's disciple knows that he is always exposed to temptation, and he never fails to ask God for help in prayer in order to conquer it.St. Alphonsus recalls the example of St. Phillip Neri -- very interesting -- who "used to say to God from the first moment he awoke in the morning, 'Lord, keep Thy hands over Philip this day; for if not, Philip will betray Thee'" (III, 3). A great realist! He asks God to keep His hand upon him. We, too, in the awareness of our own weakness, should humbly ask God's help, relying on the richness of His mercy.
In another passage, St. Alphonsus says: "We are so poor that we have nothing; but if we pray we are no longer poor" (II, 4). And in the wake of St. Augustine, he invites every Christian to not be afraid of obtaining from God, through prayer, the strength he does not possess and that he needs to do the good, in the certainty that the Lord does not withhold His help from whoever prays with humility (cf. III, 3).
Dear friends, St. Alphonsus reminds us that our relationship with God is essential for our lives. Without a relationship with God, our fundamental relationship is missing. And a relationship with God develops by talking with God in daily personal prayer, and by participating in the Sacraments; and so it is that this relationship can grow in us, and that the divine presence that directs our path, enlightens it and makes it secure and serene can also grow in us, even amid difficulty and danger. Thank you.
[Translation by Diane Montagna]© Copyright 2012 - Libreria Editrice Vaticana
Thank you! Holy Father!Happy Feast Day to all our readers!

A Foggy Feast

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I personally really like it when it is foggy on Papa Stronsay.  There is a real feeling of peace and of monastic isolation.  Therefore I was not at all upset when I left my cell this morning to find that on the feast of Our Holy Father Saint Alphonsus, he had sent us some fog for the occasion!  While it was not so bad this morning, as I write this we are completely cut of visually even from the neighbouring island of Stronsay...I can barely even see the sea!  Here are some photos of our crossing to Stronsay this morning for sung Mass.


Making the crossing from Papa Stronsay to Stronsay for Mass.
The Stronsay village of Whitehall where our chapel is. 
 Arrived at the Stronsay pier. The Brothers ascend the pier steps.
Looking back towards Papa Stronsay, which risks being swallowed up by the mist. 
"The chalice of benediction, which we bless, is it not the communion of the blood of Christ?... 
...And the bread, which we break, is it not the partaking of the body of the Lord?" 1 Cor 10:16 
"In him was life, and the life was the light of men. And the light shineth in darkness, and the darkness did not comprehend it." John 1:4-5
Papa Stronsay as it looks while I write this post.  The Fog has really come in. 
Standing almost on the water's edge you can only just make out the pier with our boat. 
And out towards nearby Stronsay...nothing.
Lovely

"It is just a fact of life" - Bishop Hugh, O.S.B.

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As a monk and a priest, I don't marry. This doesn't make me better or worse than married people. It is just a fact of life. Someone out there has been deprived of the privilege of having me as a husband; it just is not my role.


Rt. Rev. Dom Hugh Gilbert, O.S.B.Bishop of Aberdeen
There are hundreds of married people in the pews every Sunday and they do not celebrate Mass or hear Sacramental confessions. That doesn't mean that God loves them more or less than He loves me. It is just a fact of life. It is not their role to be priests.
In the Church it is not possible for a priest to marry. This is a matter of Church law. It could conceivably change. In our society, it is not possible for two men or two women to marry. That is not discrimination. It is not just a human law which can be changed. It is a fact of life.
Someone swimming the English Channel.
Saying that everybody should have the right to marry is like saying that everybody should have the right to swim the Channel. The fact is that not everybody can do it, or should even try. It is simply not possible.
It seems to me that the government has looked at civil partnerships and decided that they are so similar in every way to civil marriages that we might as well simply change the name. You might think that is fair enough and there is no difference. The truth is that a government can pass any legislation it likes, it can legislate to say that everything with four legs is a table, even when it is a dog and not a horse, but that won't make it so.A Wedding in the East.
People have understood the meaning of marriage for thousands of years. Crucially, it has three limits. It is limited by number - you can only marry one person at a time. It is limited by relationships, a man cannot marry his niece, for example. And it is limited by gender - only men and women can marry.
A Wedding in the West.
Now a combination of misplaced kindness, fashion and a commitment to equality are leading the government to propose removing one of those three pillars. Why not the other two? Why is it alright for a man to marry another man, but not alright for him to marry two women? If we really want equality, why does that equality not extend to nieces who genuinely, truly love their uncles? And, if you say that such things do not happen, that they are mere freaks of nature, extreme examples dreamed up for the sake of argument, I say you need to spend more time in the parish.


And do you really want your little boy being taught that when he grows up he can marry another boy if he wants?
Fifty years ago nobody would have believed we could seriously be discussing gay 'marriage.' Fifty years from now will we be discussing multi-marriages in the same way?
The God I try to serve does not condemn. He did not condemn the woman taken in adultery but, if she had asked him to conduct a wedding service with her lover, he would have refused. It would simply have been impossible.
As Bishop of Aberdeen, I know there are gay people amongst the community of the Church. I promise I will always respect and love them and uphold them in their relationship with the God who loves them. But I won't marry them. It just cannot be done.
Bishop Hugh Gilbert, O.S.B.Bishop of Aberdeen

There's Nothing Quite Like Homemade!

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I have only ever experienced pasta in its dried-out form, in a bag from the supermarket.  However, at Papa Stronsay we have recently been the recipients of a very kind gift: a pasta maker!  I was really taken by the whole process and thought that some of our readers might also fall into the same category as I do, of being ignorant of the process of making pasta, so I am posting some photos below of Br. Magdala Maria, F.SS.R. and postulant Mr. Esteban showing us how it's done:
Beating eggs for the dough.
 Kneading the dough.

The dough is repeatedly put through this roller.  Each time the setting is changed so that it rolls the dough a little thinner.

As this happens, the rolled dough gets longer…

...and longer!

Once completed the very thin strip of dough is laid out and the process begins again on a new piece.


The pasta-maker has several attachments for making different types of pasta.  Here the tagliatelle attachment is fitted.

With all the sheets of pasta dough prepared, the process of cutting can begin.
As the strips of tagliatelle emerge, they are hung to dry.


It dries for up to an hour, but by this time, it is not as dry as it would be in a packet or dried pasta, but has just become a little firmer.

Into the pot!

The finished product!  It is really incredible just how much better homemade pasta is than the pasta bought in the supermarket!
A big thank you to the kind donor of this equipment!

12 Ekim 2012 Cuma

Abdu'l-Baha, and Saffa and Vafa Kinney

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Saffa and Vafa Kinney were pillars of the Faith, immensely blessed by the Master.  Edward was his birth name, but everyone knew him by the name the Master gave him, Saffa -- Serenity; and they called Carrie by the name the Master gave her, Vafa -- Certitude.

When Abdu'l-Baha's ship arrived in New York Harbor, and a multitude was awaiting Him on the dock, He asked Mr. Kinney to come on board, and He spoke with him.  Then He directed everyone to go to the Kinneys' home, and wait for Him there.  His first address on American soil was in the Kinney home:
How are you? Welcome! Welcome!
    After arriving today, although weary with travel, I had the utmost longing and yearning to see you and could not resist this meeting. Now that I have met you, all my weariness has vanished, for your meeting is the cause of spiritual happiness.
    I was in Egypt and was not feeling well, but I wished to come to you in America. My friends said, "This is a long journey; the sea is wide; you should remain here." But the more they advised and insisted, the greater became my longing to take this trip, and now I have come to America to meet the friends of God. This long voyage will prove how great is my love for you. There were many troubles and vicissitudes, but, in the thought of meeting you, all these things vanished and were forgotten.
    I am greatly pleased with the city of New York. Its harbor entrance, its piers, buildings and broad avenues are magnificent and beautiful. Truly, it is a wonderful city. As New York has made such progress in material civilization, I hope that it may also advance spiritually in the Kingdom and Covenant of God so that the friends here may become the cause of the illumination of America, that this city may become the city of love and that the fragrances of God may be spread from this place to all parts of the world. I have come for this. I pray that you may be manifestations of the love of Bahá'u'lláh, that each one of you may become like a clear lamp of crystal from which the rays of the bounties of the Blessed Perfection may shine forth to all nations and peoples. This is my highest aspiration.
    It was a long, long trip. The more we traveled, the greater seemed the expanse of the sea. The weather was brilliant and fine throughout; there was no storm and no end to the sea.
    I am very happy to meet you all here today. Praise be to God that your faces are shining with the love of Bahá'u'lláh. To behold them is the cause of great spiritual happiness. We have arranged to meet you every day at the homes of the friends.
    In the East people were asking me, "Why do you undertake this long voyage? Your body cannot endure such hardships of travel." When it is necessary, my body can endure everything. It has withstood forty years of imprisonment and can still undergo the utmost trials.
    I will see you again. Now I will greet each one of you personally. It is my hope that you will all be happy and that we may meet again and again.
Several important talks in the City of the Covenant recorded in The Promulgation of Universal Peace were in the Kinneys' home.

When the Master fell asleep on John Bosch's shoulder during an automobile drive in New York, that drive ended at the Kinneys' home.

When the Master told Howard MacNutt, who had followed Khayrullah and then came back to the Covenant, and for a bountiful reward was directed to compile all of the Master's addresses into The Promulgation of Universal Peace -- when the Master told Mr. MacNutt to go and tell the people, "I was like Saul, now I am Paul" -- that was at the Kinneys' house, as recounted here.

In the movie of Abdu'l-Baha at the MacNutt home in Brooklyn, Mr. Kinney and Mr. Getsinger at the beginning of the movie are together walking up the sidewalk after the Master does.

This experience of Howard Colby Ives was in the Kinneys' home:
Not long after that great first experience with 'Abdu'l-Bahá I was again talking with Him. It was in the beautiful home of Mr. and Mrs. Kinney, a family of the friends who seemed to feel that the gift of all which they possessed was too little to express their adoring love. Entering their home the roar of the city, the elegance and luxury of Riverside Drive, the poverty and wealth of our modern civilization all seemed to merge into a unity of nothingness and one entered an atmosphere of Reality. Those heavenly souls who thus demonstrated beyond any words their self-dedication had a direct influence upon my hesitating feet of which they could have had no suspicion. My heart throughout all worlds shall be filled with thankfulness to them.
    In this home I had become a constant habitue. I could not keep away. One day 'Abdu'l-Bahá, the interpreter and I were alone in one of the smaller reception rooms on the ground floor. 'Abdu'l-Bahá had been speaking of some Christian doctrine and His interpretation of the words of Christ was so different from the accepted one that I could not restrain an expression of remonstrance. I remember speaking with some heat:  "How is it possible to be so sure?" I asked. "No one can say with certainty what Jesus meant after all these centuries of misinterpretation and strife." He intimated that it was quite possible. It is indicative of my spiritual turmoil and my blindness to His station, that instead of His serenity and tone of authority impressing me as warranted it drove me to actual impatience. "That I cannot believe." I exclaimed. I shall never forget the glance of outraged dignity the interpreter cast upon me. It was as though he would say: "Who are you to contradict or even to question 'Abdu'l-Bahá!" But not so did 'Abdu'l-Bahá look at me. How I thank God that it was not! He looked at me a long moment before He spoke. His calm, beautiful eyes searched my soul with such love and understanding that all my momentary heat evaporated. He smiled as winningly as a lover smiles upon his beloved, and the arms of His spirit seemed to embrace me as He said softly that I should try my way and He would try His.
    It was as though a cool hand had been laid upon a fevered brow; as though a cup of nectar had been held to parched lips; as though a key had unlocked my hard-bolted, crusted and rusted heart. The tears started and my voice trembled, "I'm sorry," I murmured.
    Often since that day have I pondered on the tragic possibilities of the effect of an expression of the face. I have even thought I should like to write a book on The Glance that Saved the World, taking as a theme the way Jesus must have looked upon Peter after the three-fold denial. What could that glance have carried to the fear-stricken, doubting, angry Peter? Surely not the self-righteous, dignified look in the eyes of the interpreter for 'Abdu'l-Bahá. As surely it must have been something in the nature of the expression of all-embracing love, forgiveness and understanding with which 'Abdu'l-Bahá calmed and soothed and assured my heart.  ("Portals to Freedom," pp. 36 ff.)
Juliet Thompson records in her diary that during her Pilgrimage to the Holy Land in 1906, at which the Kinney family were fellow-pilgrims, these events occurred:
First, with a father's tender care, He came to the carriage with us and watched us start. At the house in Bahji He joined us in a cool, whitewashed room, its door and window-trimmings painted blue, the usual linen-covered divan lining its walls, under three wide windows. Outside stood wonderful trees, like still sentinels guarding the Tomb. Sanctity hung in the air, a brooding spirit. Nowhere else in the world is the beauty of nature so impregnated with the soul of Beauty, a reflection from another world. In the air of 'Akká and Carmel is -- Life.
    On a table was a single photograph, Lua's. Our Lord called me to sit by His side, then, pointing to the photograph, said: "Your friend!"
    I got it and placed it on a little table close to His elbow, between the couch where He sat and my own chair. As I did this His face lit up with a smile of heaven.
    Tea was brought in -- in the little clear glasses always used in 'Akká -- and He served us with His own hands. Then, seating Himself again on the divan, He called the four children who were with us: two of his own little grandsons (Shoghi Effendi and Ruhi) and the two Kinney boys, and with a lavish tenderness, a superabundance of overflowing love, such as could only have come from the very Centre and Source of Love, He drew all four to His knees, clasped them in His arms, which enclosed them all, gathered and pressed and crushed them to His Heart of hearts. Then He set them down on the floor and, rising, Himself brought their tea to them.
`Words absolutely fail me when I try to express the divine picture I saw then. With the Christ-love radiating from Him with the intensest sweetness I have yet witnessed, He stooped to the floor Himself to serve the little children, the children of the East and the children of the West. He sat on the floor in their midst, He put sugar into their tea, stirred it and fed it to them, all the while smiling celestially, an infinite tenderness playing on the great Immortal Face like white light. I cannot express it! In a corner sat an old Persian believer, in a state of complete effacement before his Lord, his head bowed, his eyelids lowered, his hands crossed on his breast. Tears were pouring down his cheeks.
Abdu'l-Baha and the Kinney family
Copyright © 2010 Baha'i National Archives, Wilmette
Used With Permission
During a meal during that Pilgrimage, Juliet writes:
He called Mr. Kinney's attention to the rice. "Rice. Rice," He said in English, "very good." Then looking at me and laughing: "She is smiling at My English!" "I smile because Your voice makes me happier than anything in the world."
    Soon, sensing my wish to speak to Him, only for the sake of speaking to Him: "Speak. Speak."
    But I had really nothing to say! I brought forth this: "Even this physical food is the best in the world."
"That is because of your intense love. A poison given by a friend is like honey. A Persian poet says: 'The poison which comes from  Thee to me is my antidote. A wound from Thee is remedy.' Certainly these physical dishes are tasteful to you because you have the greatest love."
    I supplicated that He might give me poison and wound me in His Cause, that I might be found worthy of this. "I will. When afflictions and bitter conditions taste sweet to man, this shows that he is favoured in the sight of God." Mr Kinney said: "I am not eating now, but my Master is feeding me." Our Lord: "I, Myself, am the Food." As He spoke His head was bowed, His hands upturned, like cups, in His lap. He sat, the embodiment of Divine humility. A great Mystery flooded the room, and a tremendous Power. "How like Jesus that sounds!" whispered Mr Kinney. "Jesus," said our Lord, His head still bowed, "was the Bread that came down from Heaven, but I am the Food prepared by the Blessed Beauty, Bahá'u'lláh."

Mr. Kinney recounted that the New York Spiritual Assembly met in the Kinney home: 
Mr Kinney: "The Board of Council has met for three years past in my studio and I am very proud of it."
Our Lord: "It is indeed worthy to be proud of. I hope your home may always be the place of the gatherings; that the beloved of God may always come together there, be engaged in commemoration of God, have heavenly talks and speak through the confirmation of the Holy Spirit. Your home will be one of the heavenly constellations, Insha'llah, and the stars will gather there."
Mr Kinney: "What could I ask for more?"
Our Lord: "There is nothing superior to this."

The Master permitted the Kinneys to remain as pilgrims in the Holy Land for eight months during 1906.  They asked Him for the privilege of returning the favor, imploring Him to visit America, and when He did, to stay as a guest in their home.  He did, and while in their home in New York He told Mrs. Kinney, "I am returning your visit, but while I am in your home I will be the host and you will be the guests."
SAFFA KINNEYCopyright © 2010 Baha'i National Archives, Wilmette
Used With Permission
On the occasion of Saffa Kinney's passing, Shoghi Effendi cabled to the Baha'i world:


GRIEVE PASSING DEARLY LOVED, HIGHLY ADMIRED, GREATLY TRUSTED, STAUNCH, INDEFATIGABLE, SELF-SACRIFICING TEACHER, PILLAR FAITH, SAFFA KINNEY. HIS LEONINE SPIRIT, EXEMPLARY STEADFASTNESS, NOTABLE RECORD SERVICES ENRICHED ANNALS CLOSING PERIOD HEROIC AGE OPENING PHASE FORMATIVE AGE BAHA'I DISPENSATION. BOUNTIFUL REWARD ASSURED ABHA KINGDOM BENEATH SHADOW MASTER HE LOVED SO DEARLY, SERVED SO NOBLY, DEFENDED SO HEROICALLY UNTIL LAST BREATH.  SHOGHI


"Saffa was so human."
(Statement by one of Saffa Kinney's friends after his passing.)

That beautiful scene recounted in Portals to Freedom (pp. 50 ff.), when Howard Colby Ives followed the Master up the stairs when the Master was so tired, and asked Him about Renunciation, was in the Kinneys' home.

One day the Master asked Saffa Kinney to walk with Him on Riverside Drive.  He stopped and looking deep in to Saffa's eyes asked in heart-piercing tones,
"Do you love Me?  Do you love Me?  Do you love Me?"


The next-to-last talk of the Master on America's shores was at the Kinneys' home:
I am greatly pleased with you all and rejoice that you have shown me the utmost kindness and affection. It is my desire that Bahá'u'lláh shall be pleased with you, that you may follow His precepts and become worthy of His confirmations. The requirements are that your minds must be illumined, your souls must be rejoiced with the glad tidings of God, you must become imbued with spiritual moralities, your daily life must evidence faith and assurance, your hearts must be sanctified and pure, reflecting a high degree of love and attraction toward the Kingdom of Abha. You must become the lamps of Bahá'u'lláh so that you may shine with eternal light and be the proofs and evidences of His truth. Then will such signs of purity and chastity be witnessed in your deeds and actions that men will behold the heavenly radiance of your lives and say, "Verily, ye are the proofs of Bahá'u'lláh. Verily, Bahá'u'lláh is the True One, for He has trained such souls as these, each one of which is a proof in himself." They will say to others, "Come and witness the conduct of these souls; come and listen to their words, behold the illumination of their hearts, see the evidences of the love of God in them, consider their praiseworthy morals, and discover the foundations of the oneness of humanity firmly implanted within them. What greater proof can there be than these people that the message of Bahá'u'lláh is truth and reality?" It is my hope that each one of you shall be a herald of God, proclaiming the evidences of His appearance, in words, deeds and thoughts. Let your actions and utterances be a witness that you are of the Kingdom of Bahá'u'lláh. These are the duties enjoined upon you by Bahá'u'lláh.
    Bahá'u'lláh endured the greatest hardships. He found neither rest by night nor peace by day. He was constantly under the stress of great calamity -- now in prison, now in chains, now threatened by the sword -- until finally He broke the cage of captivity, left this mortal world and ascended to the heaven of God. He endured all these tribulations for our sakes and suffered these deprivations that we might attain the bestowals of divine bounty. Therefore, we must be faithful to Him and turn away from our own selfish desires and fancies in order that we may accomplish that which is required of us by our Lord.
Abdu’l-Bahá seated in the Kinneys Home, New York City, 1912Copyright © 2010 Baha'i National Archives, Wilmette Used With Permission

Abdu’l-Bahá Farewell at New York Harbor, December 5, 1912
Copyright © 2010 Baha'i National Archives, Wilmette Used With Permission

The House of 'Abdu'llah Pasha

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THE HOUSE OF 'ABDU'LLAH PASHA
The house in 'Akká that 'Abdu'l-Bahá rented in 1896 and that served as His residence until He moved to Haifa in 1910. Historical photograph from media.bahai.org

"Some of the most poignant, dramatic and historically significant events of the Heroic Age of our Faith are associated with this house, which derives its name from the Governor of 'Akká who built it and used it as his official residence during his term of Office, from 1820 to 1832.... It was in this house that ['Abdu'l-Baha's] celebrated table talks were given and compiled, to be published later under the title "Some Answered Questions." In this house and in the darkest hours of a period which the beloved Guardian describes as 'the most dramatic period of His ministry,' 'in the heyday of His life and in the full tide of His power' He penned the first part of His Will and Testament.... In this house was born the child ordained to hold the destiny of the Faith in his hands for thirty-six years and to become its 'beloved Guardian,' the child named 'Shoghi' by his Grandfather, who grew up under His loving and solicitous care ...."
[As Thornton Chase, the First American Baha'i, wrote of his Pilgrimage, when he visited Abdu'l-Baha in this house:] 
'We did not know we had reached our destination until we saw a Persian gentleman, and then another and another, step out at the entrance and smile at us. We alighted and they conducted us through the arched, red brick entrance to an open court, across it to a long flight of stone steps, broken and ancient, leading to the highest story and into a small walled court open to the sky, where was the upper chamber assigned to us, which adjoined the room of 'Abdu'l-Bahá. The buildings are all of stone, whitewashed and plastered, and it bears the aspect of a prison.'

"As we contemplate the extraordinary focusing of powerful forces and events upon this house, we eagerly anticipate the day when it will be restored and made ready for pilgrims, who may inhale from its atmosphere, its grounds and sacred walls, the fragrances of a glorious past."(The Universal House of Justice, Messages 1963 to 1986, Message 157)
"Freedom is not a matter of place. It is a condition. I was thankful for the prison, and the lack of liberty was very pleasing to me, for those days were passed in the path of service, under the utmost difficulties and trials, bearing fruits and results. Unless one accepts dire vicissitudes, he will not attain. To me prison is freedom, troubles rest me, death is life, and to be despised is honour. Therefore, I was happy all that time in prison."(`Abdu'l-Baha in London, p. 120)

~ ~ ~
O House! Who climbed your stairway? When the Master was a prisoner our spiritual forbears came to you in the night, hearts pounding, souls reaching and hoping: Lua and Sarah, and Phoebe and Robert, and Louis, and Laura, and Thornton -- the first in the West to hear the voice of their Shepherd, Christ, in His "New Name."
We hear their footsteps now, the dust crackling beneath their feet. We hear their spirits, crushing doubt, opening the doors of their hearts to the Light of the New Jerusalem.
A child was born here, too --one promised by Isaiah. He ran up and down your stairs, his praises of God filling the courtyard.
- The courtyard? His voice filled the earth, and fills it still, and will for ages to come!
O Palm Tree, witness of servitude and grandeur, bearer of beauty and joy! How sweet your form, how dear your shadow, caressing the room of the Beloved! We, too, would press our cheek against that wall, feel its coolness against our face, inhale its fragrance, and seek to hear the soul-uplifting Voice within, charting destinies, answering questions, granting certitude.

Why are there too many boys in China?

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For a long time now, the ratio of males to females in China has been increasing. In fact, one of the most recent articles I could find on it was from 2004, where the ratio stood at around 120 boys to every 100 girls (see the msnbc article).

It's clear to most that the combination of the one child law, preventing most chinese couples from having more than one child, and the preference in China for boys, is driving this (though there are other explanations, including the possibilities of different effects of some diseases: see this business week article).

There are two sinister mechanisms for ensuring that your only child is a boy: selective abortion or infanticide. Yet there is another option: just have another baby if the first is a girl, and don't tell the government. I think this third option is more likely, because I do not think most families can afford an abortion (illegal for sex selection) and very few mothers would kill their babies.

So how much does this non-reporting need to happen to change the ratio from the normal 106 to 100 male to female births to the abnormal 120 to 100?

The answer to this is the combination of three things: 1) percent of births that are girls (with no intervention), 2) percent of families that have another baby (hoping for a boy), given the first is a girl, and 3) the percent of families that do not tell the government about the first baby.

Lets call these percentages, Pg, P2, and Ps (for girl, 2nd child, and secret). Lets also call Pr the reported percent of girls, which is 100/220, or 45.45%. We'll assume also for simplicity that families quit trying when they have a boy or have 2 children, whichever comes first. Also, we'll assume families always report the first child if it is a boy or if they have no more children.

Pg is known at around 100/206=48.54%
P2 and Ps are unknown.

We want to figure out what P2 and Ps could lead to the Pr being 45.45% when Pg is 48.54%.

First, consider that, given the ground rules above, the following are the types of families that can exist (in birth order):
B (boy, one child only)
G (girl, one child only)
GB (girl boy, two children)
GG (girl girl, two children)

To figure out the percent of girls reported, we need the total girls reported divided by the total children reported. This is easy to figure out for each combination above:
B = 0 girls / 1 child
G = 1 Girl / 1 child
GB = 0 girls / 1 child Ps percent of the time and 1 girls / 2 children (1- Ps percent of the time)
GG = 1 girl / 1 child Ps percent of the time and 2 girls / 2 children (1-Ps percent of the time)

We are almost there. Now we just need to sum the numerators multiplied by their probabilities and the denominators multiplied by their probabilities. Here are the probabilities of each family combination:
B = 1-Pg
G = Pg*(1 - P2) ==> It's just Pg times the percent of families who do not have more children
GB = Pg*(P2)*(1-Pg) It's the chances of a girl, followed by the decision to have a 2nd, followed by having a boy.
GG = Pg*(P2)*Pg=Pg^2*P2

Thus the numerator (number of girls reported average is):
Num = (1-Pg)*0 +
Pg*(1-P2)*1 +
Pg*P2*(1-Pg)*Ps*0 +
Pg*P2*(1-Pg)*(1-Ps)*1 +
Pg^2*P2*Ps*1 +
Pg^2*P2*(1-Ps)*2

and the denominator (number of children reported on average):
Den = (1-Pg)*1 +
Pg*(1-P2)*1 +
Pg*P2*(1-Pg)*Ps*1 +
Pg*P2*(1-Pg)*(1-Ps)*2 +
Pg^2*P2*Ps*1 +
Pg^2*P2*(1-Ps)*2

We know that, in China, Pr= Num/Den = 45.45% and that, in general, Pg=48.54%. Thus, we can solve .4545=Num/Den in terms of Ps and P2.

Since we have 1 equations and 2 unknowns, there are an infinite number of solutions, but here are a few possibilities:
0% have a second child --impossible
10% have a second child -- impossible
15% have a second child and 85% of those keep the first a secret from the government
20% have a second child and 65% of those keep the first a secret from the government
30% have a second child and 45% of those keep the first a secret from the government
40% have a second child and 35% of those keep the first a secret from the government
50% have a second child and 30% of those keep the first a secret from the government

One thing to note (that is not necessarily obvious in these calculations) is that if everyone reports all the children they have (Ps=0), then the percent of girls will be exactly 48.54%, the same as if everyone had one child, as long as infanticide and selective abortion are not occurring.

But the main point here is that a small number (15%) of couples having second children and not reporting the first girl leads to the warped percentages of baby girls, if there is high under-reporting of these first children. You do not need to assume that infanticide or selective abortion plays a role at all.
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Let’s make a deal problem

Those of us who grew up with the show Let’s Make a Deal can understand the gyst of the let’s make a deal problem right away. For those of you too young (or old) to remember, here is a summary.

Monty Hall, the host, allows you to choose one of three curtains. Behind one of the curtains is a new car or another big prize, while behind the other two is a year’s supply of shampoo or the equivalent. You choose Curtain 1. Monty opens Curtain 2 and shows you it has a year’s supply of the shampoo. Then he gives you a choice:

a) stick with your original decision, or

b) switch to Curtain 3.

The intuitive conclusion is that it doesn’t matter: there are two curtains remaining, and they are equally likely to contain the prize. However, in this case, the intuition is wrong. If we assume Monty

1) always shows a curtain with the shampoo behind it;

2) never reveals the curtain you chose; and

3) randomly decides which of the remaining two curtains to reveal if the curtain you chose contains the car,

then switching to Curtain 3 gives you a 2/3 chance of winning while sticking to Curtain 1 gives you a 1/3 chance of winning.

Why?

This problem, like many probability problems, is one of information. Initially, you have no information about any of the three curtains so each choice gives you a 1/3 chance of winning. By showing you the curtain with the shampoo, you have learned nothing new about the curtain you originally chose—because there was no way, whether your curtain had the car or the shampoo, that Monty was going to show you what was behind your curtain. Your curtain had, and still has (as far as you know), a 1/3 chance of containing the car. However, you did get information about Curtain 3: Monty did not choose to reveal it. This could mean one of two things:

A. Curtain 3 has the car, and therefore Monty had to show you Curtain 2, as he would never reveal the curtain with the car (1/3 chance, calculated by taking the 1/3 chance that Curtain 3 has the car and multiplying by the 100% chance that he reveals Curtain 2 when the car is behind Curtain 3); or

B. Curtain 1 has the car, and Monty chose to reveal Curtain 2 (1/6th chance, calculated by taking the 1/3 chance that curtain 1 has the car and multiplying by the ½ chance that Monty reveals curtain Number 2 when the car is behind Curtain 1).

These probabilities do not sum to 1, because we are excluding the outcomes, now impossible, where Monty reveals Curtain Number 3. In order to revise the probabilities to take into account what was revealed by Monty, we need to divide the probabilities in A (1/3) and B (1/6) above by the chances of the two possible remaining outcomes (1/3 plus 1/6 = 1/2). Thus, outcome A (car is behind Curtain 3) has a probability of (1/3) / (½)= 2/3, while outcome B (car is behind Curtain 1) has a probability of (1/6)/(1/2) = 1/3.

The intuition is as follows: Monty always reveals Curtain 2 or 3 when you choose 1, so you do not get any more information about whether it is behind 1 by this revelation, but you do gain information about 2 and 3 from this revelation, since he never reveals 3 if the car is behind it but does sometimes reveal 3 if the car is not behind it. Thus, the fact that Monty did not reveal Curtain 3 tells you something.

[Note: this problem has been around for awhile, but was made famous by Marilyn Vos Savant’s discussion of it and the subsequent outcry by those who insisted her answer, the correct one, was wrong. See, for example: http://www.letsmakeadeal.com/problem.htm]

Technical Explanation

There are a whole class of problems in probability that involve updating the chances based on new information. These problems are solved according to Bayes’ Rule, after a law in probability that specifies how to update probabilities with new information (for a full discussion, including discussion of whether the Reverend Bayes was actually the first to discover this theorem, see the Wikipedia entry: http://en.wikipedia.org/wiki/Bayes'_theorem).

To understand Bayes’ Rule, we need to first know the notation used for conditional probability. We use the vertical line ( | ) to denote a condition and, as in prior blogs, P(A) is the probability that event A occurs. Thus, P(A|R2) is the probability that A occurs, given that R2 already occurred. Bayes' Rule is:

P(A|R2) = P(R2|A)*P(A) / P(R2)

So let:

A=event that prize is under Curtain 3

R2= event that Monty reveals the curtain 2 contents

C=event that prize is under Curtain 1

Now we can figure out the right side of the Bayes’ Rule equation, in order to figure out P(A| R2).

We know P(R2|A) = 1, because Monty won’t reveal curtain 3 when it contains the prize and he won’t reveal curtain 1 because you chose curtain 1.

P(A) = P(C) = 1/3 ==> remember, this one is unconditional, so given three curtains, there’s a 1/3 chance of the prize being behind each.

To figure out P(R2), it is useful to note that for any events R2 and A, P(R2 and A) = P(A) * P(R2|A)

In our case, the P(R2) is the sum of the probabilities of 2 exclusive events:

1) prize is under curtain 3 (event A) and Monty reveals curtain 2 (event R2): 1/3 * 1=1/3

2) prize is under curtain 1 (event C) and Monty reveals curtain 2 (event R2) 1/3*1/2 = 1/6.

This sum, 1/3 plus 1/6 is ½=P(R2).

Thus, by Bayes Rule, P(A| R2) = (1*1/3) / ½ = 2/3

Just for fun, now you can compute P(C|R2) = P(prize is under Curtain 1 given that Curtain 2 is revealed) = 1/3 using Bayes’ Rule.


False Positives in Cancer Diagnoses


The outcome of Bayes’ Rule can be very confusing, and is important to keep in mind in more important problems than the Let’s Make a Deal problem. For example, suppose an MRI for breast cancer has a false negative rate of 1/100, meaning that the test will incorrectly indicate that you do not have cancer when you in fact do 1 in 100 times. Similarly, the test might also have a false positive rate of 1 in 100, meaning that the test will incorrectly indicate that you do have cancer when in fact you do not 1 in 100 times (false positive rates for MRIs over time can be much higher, because they are frequently done once or twice a year: see the recent article about a study of false positives in MRIs for breast cancer screening, which were around 25% over time.

Suppose your MRI result just came out positive for breast cancer. What are the chances you actually have breast cancer?

First, it’s useful to know that around 250,000 women a year get breast cancer (see this site) and there are about 60 million women above the age of 40 (see census site), when most cases occur. This represents an annual infection rate of nearly 1 in 200.

Let’s define the probabilities:

P(C) = Probability of breast cancer in a given year = 1/200 = 0.005

P(D| not C) = Probability that MRI diagnosed cancer given that you do NOT have cancer = false positive = 1/100 =0.01

P(N|C) = Probability of MRI did not diagnose given that you have cancer = false negative = 1/100= .01

P(D|C) = 1-P(N|C) = Probability that MRI diagnosed cancer given that you have cancer = 99/100 =0.99

We want P(C|D) = Probability of cancer, given a cancer diagnosis by MRI.

Before using Bayes’ Rule, we can first define P(D) as the sum of the probabilities of all exclusive events that include D. In English, the chance of diagnosis is the sum of 1) the chance that you have cancer and are diagnosed and 2) the chance that you do not have cancer and are diagnosed. Thus, P(D) = P(D|C)*P(C) + P(D|not C)* P(not C) = 0.99*0.005 + 0.01* .995 =.0149

Using Bayes’ Rule:

P(have cancer given the MRI result shows cancer) = P(C|D) = P(D|C)*P(C)/ P(D) = 0.99 * .005 / .0149 = .33 or about 1/3.

Thus, a very effective MRI test for cancer, which gives the wrong result only 1% of the time, is still suspect when it gives a result of cancer. In fact, an MRI diagnosis of cancer indicates only a 1/3 probability of actually having cancer (keep in mind while there are indications that false positives I used here for the MRI are made up, though they do appear to be at least in the 1% range).

It’s easy to understand what happens logically when you imagine that 200 women come in for screening. Only 1 will probably have cancer, since the cancer rate is about 1 in 200. The MRI will almost surely diagnose her (99% chance). For the other 199, the MRI will indicate no cancer for all but about 1%, which means it will indicate cancer for about 2 of them. Thus, of the 3 cases where the MRI indicates cancer, 2 of them will be false indications.

Statistics in Politics - Lies and Damn Lies

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The nice thing about politicians and the newspaper columnists that write about them is that they lie a lot about statistics. That makes writing a blog that points out the errors easy to create. This weeks subject is David Brooks' latest New York Times column.

Brooks takes issue with Obama’s claim that his fundraising is from a broad base of small donors, and goes on to compare Obama money raised to McCain money raised by special interest group. I am not going to attack the actual dollar figures that Brooks gives. He cites no sources whatsoever, so that makes them hard to attack anyway. Instead, I am going to show how presenting raw numbers without proper context creates a biased picture.

Let’s take Brooks’ first claim: He says “lawyers account for the biggest chunk of Democratic donations” and have donated $18 million, as compared to $5 million for McCain. This sounds like 1) Obama is getting most (“biggest chunk”) of his donations from one big special interest group (lawyers) and 2) Obama is getting 3 times as much of his donations from this group as McCain.

Here’s the problem: Obama has out raised McCain by more than 2 to 1. According to CBS News, Obama’s total amount raised is $295.5 million compared to McCain’s $121.9 million. Thus, the $18 million raised from lawyers represents only 6% of the money raised. Still a lot of money, but it puts the “biggest chunk” in context. McCain’s $5 million raised from lawyers, on the other hand, represents 4% of the total money he raised. Thus, Obama is getting more as a percentage from lawyers but instead of 18 to 5, or 3 times as much, it’s 6% to 4%, or 50% more. Another issue is that there is a difference between individuals who are lawyers and public interest groups for lawyers. Brooks is trying to blur those lines by grouping all their donations together (to be fair, he does not say "special interest groups"). Sure, a lot of lawyers certainly support some of the public interest groups, but others do not. Also, these groups can be at odds with one another, so grouping all lawyers together gives you the bigger number but is inaccurate.

Brooks goes on to compare several other groups of professions. In each of these areas, Obama receives more money in absolute dollars. However, in terms of percentage of total donations, McCain is usually always receiving more: from financial securities workers, McCain gets 36% more as a percent of his total; from real estate workers, McCain gets 94% more; from bank workers, McCain gets 82% more; from hedge fund workers, McCain gets 29% more; from medical/health care workers, McCain gets 4% more.

There are two other areas (in addition to lawyers) where Obama is receiving more in percentage terms. The first is “communications and electronics”, where Obama is getting 106% more in percentage terms. The second is “Professors and other people who work in education.” In that area, Obama gets a whopping 4 times as much as McCain as a percentage of total funds raised. Brooks implies that these are "part of a spontaneous movement of small-money enthusiasts," but he doesn't support that with any evidence showing that these groups are anything more than an unorganized group of individuals--all the polls have indicated that more educated people lean toward Obama, so why wouldn't they give more?

The last thing that Brooks points out is that although, as Obama claims, 90% of his donors gave less than $200, only 45% of his donated money comes from such small donors. This is a good point, and Obama, who has been claiming this for awhile, should be called to the mat on it.

However, it would be more interesting to look at the percent of small donors and money from small donors in McCain’s campaign as a comparison. You can bet that it’s less than 45% of donated money and less than 90% of donors. Yet, a comment on Brooks’ article by a New Republic blogger puts it into context, pointing out that “31 percent of Bush's money in 2004 came from donations of $200 or less (compared to 16 percent in 2000). Kerry, meanwhile, raised 37 percent...” (the blog sites this article on 2004 donations (by Joseph Graf) as its source). Thus, 45% is a lot, but the number has been increasing for both parties, with the most obvious reason that the Internet has allowed candidates to easily reach out to everyone, rather than raising most of their money through $1,000 a plate dinners and the like (campaign finance reform, which limits individual contributions, also had a role in bringing up the percentage raised through smaller donors).

The lesson here is, of course: “don’t believe the numbers.” David Brooks is going to make them look good for McCain--he’s a columnist, not a reporter--just as other columnists are going to make them look good for Obama.

11 Ekim 2012 Perşembe

What Matilda won for her darling.

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In preparation for the feastofThe Assumption of Our Lady.

The holy death of the Blessed Virgin Mary.+How a mother prepared for the great feasts of Our Lady.
The Martyrdom of St. Thomas of Canterbury29 December, 1170.
From his cradle was St Thomas à Becket taught to have devotion to the Blessed Virgin Mary. His mother, Matilda, used in her hallowed playfulness of heart, to put her boy, whilst he was yet a child, into a scale, and bestow his weight in food, clothing and money, on the poor that she might thereby win for her darling the prayers and protection of the blessed Mary.She taught her sondevotion to the Blessed Virginthat his life and acts would be protected by HerWhom he fervently invoked andheld as his hope after Christ.

Around Her funeral couch.

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Yesterday the meditation from St. Alphonsus was on the Death of Most Holy Mary.
By today the beautiful funeral couch of the Mother of Godhad been erected with a pall overhanging Her figure.
Memoria mea in generationes saeculorum.My memory is unto everlasting generations.
Beata es, Virgo Maria, quae omnium portasti Creatorem:genuisti qui te fecit, et in aeternum permanes virgo.Blessed art Thou, O Virgin Mary, Who didst bear the Creator of all things:didst bring forth Him who made Thee,and for ever remainest a virgin.
At the funeral couch of our Mother let us pray:Holy Mary, Mother of God,pray for us sinners now and at the hour of our death.

Decree of Erection

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Text of the above Document.


Decree of erection
Of a
Religious institute of diocesan right



The Papa Stronsay community known as the Sons of the Most Holy Redeemer was founded on 2nd August 1988 residing on the Isle of Sheppey in England.  In 1994 they moved to Joinville in France and from there in 1999 came to their present location on the Isle of Papa Stronsay within the archipelago of the Orkney Isles.

In 2008 in response to the Apostolic Letter, Summorum Pontificum, of his Holiness Pope Benedict XVI, given Motu Proprio at St Peter’s on 7th July 2007, three priests of the community sought regularisation of their situation and a majority of the community signed a Formula of Adherence, which ended the schismatic state and brought them into full communion with the Catholic Church.

In September 2011, I as Bishop of Aberdeen and accompanied by Rev. Stuart P. Chalmers, Vicar General of the Diocese, made a pastoral visit to the community.  After further consultation with the Holy See it was agreed to begin the course of action leading to the canonical recognition of the Sons of the Most Holy Redeemer.

Beginning on 23rd April 2012 a Canonical Visitation took place undertaken by myself as Bishop of Aberdeen and accompanied by Dom Benedict Hardy, O.S.B. Prior of the Abbey of Pluscarden; the results of which were duly reported to Cardinal William Levada President of the Pontifical Commission Ecclesia Dei.  Consequently, in accord with the letter dated 12th June 2012, Prot. N. 27/2006, from Mons Guido Pozzo, secretary of the Pontifical Commission Ecclesia Dei and after consulting the Council of Priests of the diocese of Aberdeen:

I, Hugh Gilbert, O.S.B, by the grace of God Bishop of Aberdeen, decree that the community known as the Sons of the Most Holy Redeemer, be erected as a Religious Institute of Diocesan right in accordance with c 579 of the Code of Canon Law 1983.  The Institute will be subject to all other applicable norms of the said code and governed by the statutes of the said community previously approved by the Holy See.

Given this day 15th August in the year of Our Lord 2012

................................................
Rt Rev. Hugh Gilbert, O.S.B.
Bishop of Aberdeen

Prot No. 01/2012 L.S.
............................................
Rev. Deacon John J. Wire
Chancellor



Our Festive Thanksgiving.

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Our Festive Day.
 Fr. Anthony Mary and Fr. Michael MaryFeast of the Assumption, 2012.Dear Friends and Families,The words that spring immediately to my mind in writing a response to yesterday's Canonical Recognition of the Congregation of the Sons of the Most Holy Redeemer, are words that the priest prays every day at Mass, from Psalm 115:"Quid retribuam Domino 
pro omnibus quae retribuit mihi?" "What return shall I make to the Lord 
for all He hath given to me?"This is the question that we ask when we realise that what we have received from Our Lord through His Church is far beyond what we merit; His Mercies can never be repaid. On one hand we cannot survive without these Mercies, on the other hand, we do not deserve them nor have the means of repaying them ever at all. Caught between the necessity of the having a canonical recognition and our own indigence and unworthiness of which we are very conscious, what can we do except repeat the prayer from the psalm and cast ourselves before Him while awaiting the moment of rescue from our plight. Only prayer can save us!
And praying, I said: O Lord God, destroy not thy people, and thy inheritance, which thou hast redeemed in thy greatness, whom thou hast brought out of Egypt with a strong hand.  Remember thy servants Abraham, Isaac, and Jacob: look not on the stubbornness of this people, nor on their wickedness and sin: Lest perhaps the inhabitants of the land, out of which thou hast brought us, say: The Lord could not bring them into the land that he promised them, and he hated them: therefore he brought them out, that he might kill them in the wilderness, Who are thy people and thy inheritance, whom thou hast brought out by thy great strength, and in thy stretched out arm. (Deut. 9: 26-29) The application of this text to our history is appropriate; but we did not have to wander for forty years, and we did not die in the wilderness: in any case, in monastic life, the wilderness is our chosen place of abode.
We are profoundly grateful to the many friends who have supported us over these last years; thank you! We have been mightily supported by our families and friends; holy prelates, priests and nuns.

On a personal note, I thank my own parents and family: For over twenty years they took the neighbourhood, clerical and other brunt of my commitment to the old Mass; and they lived through the 'wilderness of doubt' of the last five years. It  has all turned out fine in the end! But thank you Dad and Mum for bearing things that would have hurt you deeply. In the end all has been part of God's permissive Will. It has led to the canonical establishment of a Congregation of priests and monks, officially recognised by the Church to continue permanently offering the old Mass and to serve souls. You taught me that it is a good thing to have something to put up with and to offer to Our Lord and Our Lady! Quite right!   
We are equally grateful to the Holy Father Pope Benedict XVI, to Bishop Hugh of Aberdeen and Bishop Barry of Christchurch for their mercy and kindness towards us. The graces we needed flowed abundantly through them; they are our Fathers in God and each of them have had the right words and acts of solicitude for us. We come into Full Communion with the Church having a Pope who deeply cares for traditionalists and having been directed to two dioceses of choice by God's 'great strength and His stretched out arm'.

In fine, could we but rejoice? Of course not; and we do. Gaudeamus omnes in Domino, diem festum celebrantes sub honore beatae Mariae Virginis: Let us all rejoice in the Lord, celebrating a festival day in honour of the Blessed Virgin Mary!   
Fr. Michael Mary, F.SS.R.
 
The Most Small Congregation"Out of the Wilderness".Gathered together about Our Lady's Funeral CouchFeast of the Assumption, 2012.(Absent are: Br. Paul Mary, Br. Dominic Mary, Br. Xavier Maria all in Christchurchand Br. Alfonso Maria in the Philippines)

There's Nothing Quite Like Homemade!

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I have only ever experienced pasta in its dried-out form, in a bag from the supermarket.  However, at Papa Stronsay we have recently been the recipients of a very kind gift: a pasta maker!  I was really taken by the whole process and thought that some of our readers might also fall into the same category as I do, of being ignorant of the process of making pasta, so I am posting some photos below of Br. Magdala Maria, F.SS.R. and postulant Mr. Esteban showing us how it's done:
Beating eggs for the dough.
 Kneading the dough.

The dough is repeatedly put through this roller.  Each time the setting is changed so that it rolls the dough a little thinner.

As this happens, the rolled dough gets longer…

...and longer!

Once completed the very thin strip of dough is laid out and the process begins again on a new piece.


The pasta-maker has several attachments for making different types of pasta.  Here the tagliatelle attachment is fitted.

With all the sheets of pasta dough prepared, the process of cutting can begin.
As the strips of tagliatelle emerge, they are hung to dry.


It dries for up to an hour, but by this time, it is not as dry as it would be in a packet or dried pasta, but has just become a little firmer.

Into the pot!

The finished product!  It is really incredible just how much better homemade pasta is than the pasta bought in the supermarket!
A big thank you to the kind donor of this equipment!