Kanon Fukuda and Ayaka Wada
Talk
Time
谈话时间
Tánhuà shíjiān
連続通話時間
Renzoku tsūwa jikan
ps95
Disputatio tempore
Saturn was seen before we could dream
of counting his moons as a part of his team.
The seventh of the heavenly objects that shine in the night
is the planet that is known as the symbol of time.
The oldest known of celestial spheres
adheres to the path to travel with tears
that veers from that of which the stars steer.
The Lord of the rings
has exchanged meaningful things.
He gathered together the fauns and the nymphs
and gave them a glimpse of life without pimps.
Saturn has many moons.
Their orbits play different tunes.
Titan is larger than Mercury.
His lineage precedes that of Hercules.
Rhea is plenty smaller than our moon
but she is the wife to Saturn's swoon.
Many others are smaller still.
They don't comply with the equatorial will.
Crashes do occur.
Space debris does recur.
A co-orbit exists where the rocks change place
The inside track is replaced.
Janus and Epimetheus make the change.
Transitions are the name of their game.
Rock holds the joy for our salvation.
The height of mountain celebrates our elation.
The depth of cavern shields us from harm.
Rubble tells the standing stone that it is lacking charm.
The sheep have been scattered on a day of darkness.
The wilderness can seem so harsh that it is heartless.
Care seeks out the flock as they drift like clouds.
The shepherd calls each by name with a voice that is loud.
The sheep have been found.
The shepherd feels the profound sound
of joy echo from the ground.
Don't harden your heart for adversity.
Knowledge is found at the edge of uncertainty.
Quarreling in hardship was pronounced.
The counting of faults was announced.
Testing without rest was a mess.
Survival was for the fittest when it was best.
The wilderness was a maze in the mind.
The consequence for error was that which confined.
Where was there water
for your son or your daughter?
Where was the food
that would lighten your mood?
Where was the danger
that crept up like a stranger?
Where was the pasture
that would result in your laughter?
Where was the power for those who believe?
Where was the knowledge that would provide your relief?
March is the month that marks the start for the growing season.
Politics is framed in the context of the contest for economic reason.
Joseph had interpreted his dream for storage
to secure surplus against when we had to forage.
Prosperity followed for the interpration of natural design
until benefit from agreement with the Pharaoh had declined.
The Israelites found themselves decline to a state of servitude
as the leadership of Egypt grew a more celestial attitude.
Moses fled from the land to avoid the guilt produced
after he had killed a man for a pattern of abuse.
He saw a bush burn though the flames did not consume it.
The name for the divine nature was seen by the one who had viewed it.
Nature exists in that which is divine
as an expression of the intent for the design.
Pharaoh released the people after the last of many plagues
that showed that the power of the prophet prevailed over oppressive ways.
The congregation wandered through the wilderness of sin
to find food and water wherever their feet had carried them.
When they did not find water at the place of rest in Rephidim
the people complained against Moses as though the lack was because of him.
'Were we brought out of Egypt to die from thirst?
Leaving the life we knew looks more and more like a curse.'
Moses took his staff along with the elders of Israel
to the rock of Horeb to produce water as something visible.
He struck the hot rock with his staff.
It split in half. The elders laughed.
Water gushed out for the people to drink
before they could blink or think.
The place was named for the test that the quarrel had made.
Providence was demonstrated when the risk for faith was paid.
The Son sat down by the well on the shoulder of the road.
He asked the watchful woman for a drink of water as not necessarily owed.
He offered her living water that she might see what could be shown
by the gift of giving something that was hers but not her own.
This gift of giving gave the promise of eternal life
insofar as the gift is returned like a husband's hug to his wife.
She asked him for the wonder of this unending gift.
She thought the trick was to receive without the work of thrift.
He asked her to get her husband and to bring him back.
She said she had no husband to hide her lack of tact.
He said you were right to say you have not that which you lack.
'You had 5 husbands. The man with whom you live is the one that you do not have.'
She said 'I see that you are a prophet, but I cannot worship in the Temple.'
He said the Father seeks those who will worship wherever they may assemble.
The gift of the Holy Spirit wishes for worship in spirit and truth.
The spirit of truth is given by the Son that seeks to share his truth with youth.
We stand justified by faith with grace in the hope of Christ.
We have been honored to share in the glory that his sacrifice sufficed.
The experience of adversity produced endurance.
Endurance produced character with assurance.
Character has formed hope that doesn't disappoint
that which is right about that to which we point.
Love has been poured into our heart's by the Holy Spirit
for the experience of the presence for those who will draw near it.
Someone might dare to die for a good person
but the choice to die for those who were not certain
would be as rare as the final curtain.
Christ died for us when we were sinners
to glorify reconciliation with God for winning figures.
We will be saved from wrath in justification by his blood
as a body for salvation annointed by his love.
The evidence for our testament has been revealed by the Father
through the reconciliation that Jesus Christ has offered.
When the Son of man and his angels appear,
will you be ready for the heavenly here?
Survival for fitness was for the best.
Learn from the experience expressed in the test.
Come let us sing the song of salvation.
It will be good for us, the world and our nation.
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Psalm 95
Venite, exultemus
Come, let us
1 Come, let us sing to the Lord;
let us shout for joy to the Rock of our salvation.
2 Let us come before his presence with thanksgiving
and raise a loud shout to him with psalms.
3 For the Lord is a great God,
and a great King above all gods.
4 In his hand are the caverns of the earth,
and the heights of the hills are his also.
5 The sea is his, for he made it,
and his hands have molded the dry land.
6 Come, let us bow down, and bend the knee,
and kneel before the Lord our Maker.
7 For he is our God,
and we are the people of his pasture and the sheep of his hand.
Oh, that today you would hearken to his voice!
8 Harden not your hearts,
as your forebears did in the wilderness,
at Meribah, and on that day at Massah,
when they tempted me.
9 They put me to the test,
though they had seen my works.
10 Forty years long I detested that generation and said,
"This people are wayward in their hearts;
they do not know my ways."
11 So I swore in my wrath,
"They shall not enter into my rest."
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March is the month that marks the start for the growing season.
Chn. 三月是标志着生长季节开始的月份。
Sān yuè shì biāozhìzhe shēngzhǎng jìjié kāishǐ de yuèfèn.
Jpn. 3月は成長期の始まりを示す月です。
3 Tsuki wa seichō-ki no hajimari o shimesu tsukidesu.
Krn. 3 월은 성장 계절의 시작을 나타내는 달입니다.
3 wol-eun seongjang gyejeol-ui sijag-eul natanaeneun dal-ibnida.
Ltn. Mensis Martii est notas quae est satus de crescens temporum.
Itln. Marzo è il mese che segna l'inizio della stagione di crescita.
Spn. Marzo es el mes que marca el inicio de la temporada de crecimiento.
Frn. Mars est le mois qui marque le début de la saison de croissance.
Gmn. März ist der Monat, der den Beginn der Vegetationsperiode markiert.
Dtch. Maart is de maand die het begin van het groeiseizoen markeert.
Czch. Březen je měsíc, který označuje začátek vegetačního období.
Hgn. A március az a hónap, amely a növekedési időszak kezdete.
Trk. Mart, büyüme mevsiminin başlangıcını gösteren aydır.
Grk. Ο Μάρτιος είναι ο μήνας που σηματοδοτεί την έναρξη της καλλιεργητικής περιόδου.
O Mártios eínai o mínas pou simatodoteí tin énarxi tis kalliergitikís periódou.
Rsn. Март - это месяц начала вегетации.
Mart - eto mesyats nachala vegetatsii.
March is the month that marks the start for the growing season.
Politics is framed in the context of the contest for economic reason.
--------------------------
God is King
Psalms 93-99 are called the royal psalms. They declare that God is the King for his people.
None in this group is titled as one of David's. Psalm 95 is attributed to David in the letter to the Hebrews (Heb. 4:7).
It is conceivable that the Roman general Vespasian had notified the Pharisaical sect with Josephus that the temple in Jerusalem would be destroyed. The Judaic kingdom would be replaced with a republic under the name of Palestine. It would not be Jewish.
It was probably clear to Vespasian and Josephus that the Judean kingdom was more advanced culturally than the Roman republic.
Judea had demonstrated the capacity to entertain a system of election in a way that recognized the conservative reform embodied by the royal line of succession. It was done with the help of belief in the one God.
These royal psalms represented the abiltiy for the believer in any kingdom or republic to praise the sovereignty of deity in the people as well as in the royal line.
They ascribe royalty to God for national sovereignty.
Seeds Family Worship - Sing for Joy (Ps.95:1-4)
Music video
Sons of Korah - Psalm 95
Music video
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Rock of Horeb
The last reading from the book of Exodus was for the last Sunday in February 2020. It was about the revelation to Moses on Mt. Sinai.
This selection refers to an event that preceded the ascription of law to tablets.
Moses had fled to Midian after he killed an Egyptian for the abuse of a Jew at work.
While he may have expected to remain in exile for the rest of his life, he had a mysterious encounter with the burning bush that was not consumed by the flames that he saw. He witnessed a name as a testimony to the existence of the divine nature.
He felt compelled to receive the vision as instruction to return to Egypt to help the Israelites to escape from servitude and to lead them back to the land that had been promised to Abraham.
The initial petition to let the people go was made to Pharaoh by Aaron. Their workload was increased. Moses and Aaron returned to insist on their release.
Plagues were sent on the land as a reminder that the authority of the Creator was greater than that of oppressive leadership.
The Isrealites were released after the last plague had passed over their children, but damaged or destroyed those who held on to belief in superstition.
Exodus 17:1-7
The whole congregation of the Israelites journeyed by stages from the wilderness of Sin (guilt) as the LORD commanded. They camped at Rephidim (place of rest), but there was no water to drink. The people quarrelled with Moses and said, 'Give us water to drink.'
Moses said to them, 'Why do you quarrel with me? Why do you test the LORD?'
The people thirsted for water. They complained against Moses and said, 'Did you bring us out of Egypt to kill us, our children and livestock with thirst?'
Moses cried out to the LORD, 'What shall I do? The people are almost ready to stone me.'
The LORD said, 'Go on ahead of the people. Take some of the elders of Israel. Take the staff with which you struck the NIle and go. I will be standing there in front of you on the rock of Horeb (heat). Strike the rock. Water will come out of it so the people may drink.'
Moses did these things in the sight of the elders. He called the place Massah (test) and Meribah (quarrel) because the Israelites had quarrelled and tested the LORD saying, 'Is the LORD among us or not?'
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Joseph had interpreted his dream for storage
to secure surplus against when we had to forage.
Prosperity followed for the interpration of natural design
until benefit from agreement with the Pharaoh had declined.
The Israelites found themselves decline to a state of servitude
as the leadership of Egypt grew a more celestial attitude.
Moses fled from the land to avoid the guilt produced
after he had killed a man for a pattern of abuse.
He saw a bush burn though the flames did not consume it.
The name for the divine nature was seen by the one who had viewed it.
Nature exists in that which is divine
as an expression of the intent for the design.
Pharaoh released the people after the last of many plagues
that showed that the power of the prophet prevailed over oppressive ways.
The congregation wandered through the wilderness of sin
to find food and water wherever their feet had carried them.
When they did not find water at the place of rest in Rephidim
the people complained against Moses as though the lack was because of him.
'Were we brought out of Egypt to die from thirst?
Leaving the life we knew looks more and more like a curse.'
Moses took his staff along with the elders of Israel
to the rock of Horeb to produce water as something visible.
He struck the hot rock with his staff.
It split in half. The elders laughed.
Water gushed out for the people to drink
before they could blink or think.
The place was named for the test that the quarrel had made.
Providence was demonstrated when the risk for faith was paid.
=================
Chemical Brothers - Sometimes I Feel So Deserted
Music video
Crash Test Dummies - God Shuffled His Feet
Music video
--------------------------
Hope
Justification by faith was shown to be the case by the interpretation of the story about Abraham in the 4th chapter of the letter to the Romans. He received the promise through the righteousness of faith. We are justified in the same way.
Persuasion for conversion was aimed at the adult audience in Rome. Circumcision had been worked into the Judaic faith as a rite after the promise had been made to Abraham. The rite itself was a testimony to the value of hygiene for ease in the reduction of odor.
Baptism as a rite also promoted good hygiene, but it didn't require adult men to receive circumcision in order to enter the community of the religious body. It offered the symbolic history of Judaism as the way to cleanse perception for the reception of faith in the one God.
The apostle pointed to Abraham as the renowned forefather in Jewish reverence. Since justification wasn't counted before the law, he was given the promise by grace. Abraham became the spiritual forefather for all in his obedience to the promise.
The gift of grace given to Abraham pointed to Christ as the incarnation of the Son for monotheism and monogamy as standards for the religious body. Abraham's faith did not justify him by his own merit or value. It gave him a part in Christ.
We are not justified by the merit of our own work. Faith in Jesus Christ and his righteousness is the truth urged by the 3d and 4th chapters as the foundation for comfort.
Christ worked for our salvation by his passion and death. The power of his work with respect to us depends on his resurrection for the vision of our perfection. He paid our debt by his death. He received our receipt for settlement in his resurrection.
We received the discharge from the guilt and punishment of sin in him by his sacrifice once and for all time. This is the summary for the gospel. We have also been given the promise of salvation.
Romans 5:1-11
We have peace with God through our Lord Jesus Christ through whom we have obtained access to the grace in which we stand justified by faith. We boast in the hope of sharing this glory.
We also boast in our suffering knowing that suffering produces endurance. Endurance produces character. Character produces hope and hope does not disappoint us. God's love has been poured into our hearts through the Holy Spirit that has been given to us.
Christ died for the ungodly at the right time while we were still weak. Someone might actually dare to die for a good person, but rarely will anyone die for any one who is not. God proved his love for us in that while we were sinners Christ died for us.
We will be saved from wrath through him now that we have been justified by his blood. If we were reconciled to God through the death of his Son while we were enemies, much more surely will we be saved by his life having been reconciled.
Our boast is in the Father through our Lord Jesus Christ through whom we have now received reconciliation.
----------------------
We stand justified by faith with grace in the hope of Christ.
We have been honored to share in the glory that his sacrifice sufficed.
The experience of adversity produced endurance.
Endurance produced character with assurance.
Character has formed hope that doesn't disappoint
that which is right about that to which we point.
Love has been poured into our heart's by the Holy Spirit
for the experience of the presence for those who will draw near it.
Someone might dare to die for a good person
but the choice to die for those who were not certain
would be as rare as the final curtain.
Christ died for us when we were sinners
to glorify reconciliation with God for winning figures.
We will be saved from wrath in justification by his blood
as a body for salvation annointed by his love.
The evidence for our testament has been revealed by the Father
through the reconciliation that Jesus Christ has offered.
=============
Rebecca St.James - Hope's Song
Music video
Citizen Way - The Hope Song
Music video
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Topo Map for Sychar, Samaria
Political Map Sychar, Samaria
The Well
The fourth gospel described the identity of Jesus. The gospel text presented an explanation of Christ's nature and origin as the christian Christology.
Much of the material that had been common to the other 3 gospels was left out. This text includes discourses about the divinity of the Son as the Word for the kingdom of God.
The theological implications for the vision of John the Baptist at the baptism of Jesus were set down in the first chapter of the gospel of John the Evangelist.
Water was turned into wine at the wedding celebration in Canaan. The money-changers were driven from the temple.
Nicodemus was told that it was through the water and the Spirit that a believer had to be re-born in spirit and truth to receive the gift of the Holy Spirit.
John the Baptist declared that Christ was above all.
The 4th chapter recounted the presentation of the Son of God in Samaria, then Galilee. It provided a vision for the redemption of Israel and the lost tribes.
The disciples baptized for repentence in the name of Jesus. Those who had started with John baptized more than he did through their discipleship with Christ as representative of leadership in the world.
When the Pharisees heard of the success of baptism, Jesus chose to leave Judea to travel back to Galilee. He had to pass through Samaria.
Jesus could have chosen a route that avoided Samaria. Most Israelites chose the route near the Jordan to travel north. The Samaritans were hostile to Jews.
He chose to pass through Samaria as part of God's plan for redemption. The history of discord between Judeans and Samaritans stretched back to pre-Samaritan times in the 10th century BCE. The 10 northern tribes of Israel united in a civil war against David's descendant King Rehoboam.
The 10 tribes of the Northern Kingdom of Israel elected Jeroboam, a descendant of Joseph's son Ephraim, as their king.
Jeroboam expelled all the priests and Levites to reject worship with the Covenant at the Temple in Jerusalem. He set up a new Temple on Mt. Gerizim in violation of the Sinai Covenant and reintroduced golden calf worship.
The Assyrians exiled the 10 tribes of Israel for rebellion in the 8th century BCE. They brought in 5 different groups of people from the East. They brought their gods and their baalim [plural of baal] with them. This was syncretized with the worship of Yahweh.
The Samaritans offered to help rebuild the Temple in the 6th century BCE when the Southern Kingdom of Judah was allowed to return from the Babylonian exile to rebuild in Jerusalem.
They sought to keep the Jews from rebuilding the Temple after their offer was rejected. Did they want to help re-build or was it part of their plan to disrupt the re-construction?
Centuries of enmity left deep-seeded distrust between Jews and Samaritans. The Samaritans only accepted the first 5 books of Moses (Genesis through Deuteronomy). They did not accept the histories or the prophets or the books of wisdom into their canon.
The word Sychar is probably the Greek corruption of the name of the ancient city of Shechem. Shechem means 'shoulder' or 'personal interest.' It was where Jacob had made his well. It was to become the capital for the northern kingdom.
The Aramaic name for Shechem is Sichara. The word is very similar to the name Sychar. Scholars usually identify Sychar as either the ancient city of Shechem near Mt. Gerizim or as the present day Arab village of Askar at the foot of Mt. Ebal.
The site for Sychar was prominently located on the road to Galilee in the time of Jesus. Many scholars identify Sychar as the ancient Shechem.
Jesus was tired by the time that he reached Jacob's well, but he did not waste the opportunity to reach out to the lost sheep as the Good Shepherd.
Jesus spoke with the Samaritan woman about her husbands and the man to whom she was not married. She asked others, "Can this be the Christ?" Many believed.
John 4:5-24
Jesus came to a Samaritan city called Sychar near the plot of ground that Jacob had given to his son Joseph. Jacob's well was there. He was sitting by the well at about noon tired from his journey.
A Samaritan woman came to draw water. Jesus said to her, 'Give me a drink.' (His disciples had gone to the city to buy food.) The woman said, 'How is it that you, a Jew, ask a drink of me, a woman of Samaria? (Jews did not share things in common with Samaritans.)
Jesus answered, 'If you knew the gift of God and who it is that is saying to you "Give me a drink", you would have asked him and he would have given you living water.'
The woman said, 'Sir, you have no bucket. The well is deep. Where did you get that living water? Are you greater than our ancestor Jacob who gave us the well from which his sons and his flocks drank?'
Jesus said, 'Everyone who drinks of this water will be thirsty again, but those who drink of the water that I will give them will never be thirsty. The water that I will give will become a spring of water gushing up to eternal life in them.'
The woman said, 'Give me this water so I may never be thirsty or have to keep coming here to draw water.'
Jesus said, 'Go, call your husband and come back.' The woman answered, 'I have no husband.' Jesus said, 'You are right to say, "I have no husband." You have had 5 husbands and the one you are with now is not your husband. What you have said is true!'
The woman said, 'I see that you are a prophet. Our ancestors worshipped on this mountain, but you say that the place where people must worship is in Jerusalem.'
Jesus said, 'Believe me. The hour is coming when you will worship the Father neither on this mountain nor in Jerusalem. You worship what you do not know. We worship what we know for salvation is from the Jews. The hour is coming on us, when the true worshipper will worship the
Father in spirit and truth. The Father seeks such as these. God is spirit. Those who worship him must worship in spirit and truth.'
----------------------
The Son sat down by the well on the shoulder of the road
He asked the watchful woman for a drink of water as not necessarily owed.
He offered her living water that she might see what could be shown
by the gift of giving something that was hers but not her own.
This gift of giving gave the promise of eternal life
insofar as the gift is returned like a husband's hug to his wife.
She asked him for the wonder of this unending gift.
She thought the trick was to receive without the work of thrift.
He asked her to get her husband and to bring him back.
She said she had no husband to hide her lack of tact.
He said you were right to say you have not that which you lack.
'You had 5 husbands. The man with whom you live is the one that you do not have.'
She said 'I see that you are a prophet, but I cannot worship in the Temple.'
He said the Father seeks those who will worship wherever they may assemble.
The gift of the Holy Spirit wishes for worship in spirit and truth.
The spirit of truth is given by the Son that seeks to share his truth with youth.
=================
Water from the Well
Music video
Casting Crowns - The Well
Music video
-------------------------
Louise de Marillac
When monasticism was authorized by the pope after the claim of papal sumpremacy, it wasn't dedicated to the recognition of national sovereignty. Participation in the traditional orders carried both a papal and socialist kind of internationalism.
Monasticism had originated with Anthony of Egypt. His followers literally did not own property at the start. They left all that they had to live in the wilderness as a pre-civilized state of existence. They sought to find the economy of natural law.
There were probably benefactors who joined later who claimed that they had sold all their possessions to serve the poor, but used their money to purchase land to build an estate that could house labor that would produce a product of value for the market.
There was a literal aspect in the obedience to the statement to sell all that you have and serve the poor, but it is likely that the abbot who bought property for the use of the Church and didn't sell all his possessions was able to sustain the community long enough to pass it to a successor who could be expected to lead the group in liturgical and social productivity.
It seems likely that the public statement that all had been given to the poor became a declaration that a property would be used to house labor in the name of the Church.
The life of the organization was sustained in the process. The estate might have even made enough for the abbot to give back to the family from which he came.
A number of monasteries were successful because they took in visitors who would make a voluntary contribution for the stay.
The voluntary part of the contribution allowed those who were poor to pay less than a lodge might charge. Participation in liturgical prayer and the communal contemplation of the scripture was asked to make up the difference.
There was also the chance that a charitable contributor would make a substantial donation for charity and the life of the monastic community.
The vow of chastity was a public admission that marriage didn't look like it would ever work for the monastic. The vow of poverty was a pledge to work for the sustainment of the community.
The vow of charity was an open door to perform good works for those who were less fortunate and not willing to join a monastery.
The medical profession and related supports were largely developed out of innovations that had been adopted and sustained by monastic communities.
Some monasteries used the land purchased in the name of the church to plant vineyards for wine or grain for bread and other foodstuffs.
French Monasticism
Louise de Marillac was born in France, but she had wanted to join the Poor Clares when she was growing up. The Reformation in France was managed differently than in England. Protestants had become a social as well as a religious influence on government.
The royalty in France did not dissolve monastic orders or confiscate their property.
Vincent de Paul and Louise de Marillac created a new national order. The monastic vows were revised for social service in the context of republic or kingdom. There was an increased emphasis on the value of national sovereignty. The property for the monastic order was retained in the name of the leader as privately owned.
While the Church in France, Spain or other nations did not necessarily claim independence from Rome as King Henry VIII had done, there was an adjustment in emphasis even for nations that remained 'catholic.' This adjustment was supported by the Anglican and Lutheran Reformations.
Vincent de Paul established the Congregation of the Mission in 1625. The members of this order were called the Lazarists or Vicentians. They were a community of priests who devoted themselves to work in the small towns and villages of France even though it wasn't necessarily the best choice for ecclesiastical advancement in urban settings like the capital.
Louise established the Daughters of Charity as a mobile monastic community. They didn't live cloistered behind the walls of a monastery devoted to the contemplative life with the liturgical cycle of prayer.
The sisters set up soup kitchens, organized community hospitals, established schools and homes for orphaned children, offered job training, taught the young to read and write and worked to improve prison conditions.
The order spread out from Paris into the countryside, but those who were willing to go through the French speaking world or beyond were authorized by the instruction in charity work. It had become a privately owned and organized form of social work for charity.
Donations were accepted.
Louise de Marillac
b. 8.12.1591 Le Meux, Olse, France
d. 3.15.1660 Paris, France
Louise was born out of wedlock near Le Meux in the Olse department of Picardy in northern France on August 12, 1591. She never knew her mother.
Louis de Marillac, Lord of Ferrires (1556-1604), claimed her as his natural daughter but not his legal heir. Louis was a member of the prominent de Marillac family. He was a widower at the time that Louise was born. Her uncle, Michel de Marillac, was a major figure in the court of Queen Marie de' Medici.
Louise was not a member of the Queen’s court, but she lived and worked among the French aristocracy.
When her father married his new wife, Antoinette Le Camus, she refused to accept Louise as part of their family. Louise grew up amid the affluent society of Paris, but without the stability offered by the promise of inheritance home life.
She was cared for and received an excellent education at the royal monastery of Poissy near Paris. Her aunt was a Dominican nun.
Louise remained at Poissy until her father's death when she was 12 years old. She stayed with a devout spinster from whom she learned household management skills in addition to the secrets of herbal medicine.
Louise felt drawn to the cloistered life at around the age of 15. She made an application to the Capuchin nuns in Paris but was refused admission. It is not clear if her refusal was for poor health or other reasons. Her spiritual director assured her that God had "other plans" for her.
Her family convinced her that marriage was the best alternative when she was 22 years old. Her uncle arranged for her to marry Antoine Le Gras, secretary to Queen Marie.
Antoine was an ambitious young man who seemed destined for great accomplishments. Louise and Antoine were wed in the fashionable Church of St. Gervaise on February 5, 1613.
The couple had their only child, Michel, in October. Louise grew to love Antoine and was an attentive mother to their son.
Louise was also active in ministry in her parish. She had a leading role in the Ladies of Charity, an organization of wealthy women dedicated to assisting those suffering from poverty and disease.
Her two uncles who held high rank within the government were imprisoned during civil unrest. One was executed in public. The other died in prison.
Antoine contracted a chronic illness and eventually became bedridden in 1621. Louise nursed and cared for him. Depression threatened to overtake Louise as the illness took its toll on Antoine in 1623.
She had suffered doubt for years for not having answered the call that she had felt as a teenager. Francis de Sales and his friend, the bishop of Belley, acted as sympathetic counsellors to her.
She had a religious experience on the feast of Pentecost during the Mass in 1623. She decided that it was right to stay with her husband. She vowed not to remarry if her husband was to die before her. She would be able to make her vows of service to the Church in a small community.
She believed that she had received the insight that she would be guided to a new spiritual director whose face she was shown. When she happened to meet Vincent de Paul, she recognized him as the priest from her vision.
Antoine died in 1625. Louise had managed to find time to maintain her household, entertain guests and nurture Michel, her 13-year-old son, with special needs.
She wrote her own "Rule of Life in the World" that detailed a structure for her day.
Time was set aside for reciting the Little Office of the Blessed Virgin Mary, attending Mass, receiving Holy Communion, meditation, spiritual reading, fasting, penance, reciting the rosary and special prayers.
She had to move after Antoine died as she lacked the financial means to sustain the property. Vincent lived near her new residence.
He was reluctant to be her confessor at first. He was busy with his Congregation of Charity. The members were aristocratic ladies of charity who were helping him nurse the poor and look after neglected children. It was a real need for the time.
The ladies were busy with many of their own concerns and duties. His work needed more helpers, especially ones who were peasants themselves. Louise was well prepared to teach and organize the poor.
Vincent invited Louise to become involved in his charity work in 1629. She found great success in these endeavors. She became convinced that it was time to intensify her ministry with poor and needy persons in 1632.
Louise found the help she needed in young, humble country women who had the energy and the proper attitude to deal with people weighed down by the suffering of destitution. She began working with a group of them and saw a need for common life and formation.
She invited four country girls to live in her home in the Rue des Fosses‐Saint‐Victor and began training them to care for those in need.
Mobility was a major innovation. The Daughters of Charity were unlike other established religious communities whose religious women were behind cloister walls in a monastery and performed a ministry of contemplative prayer.
"Love the poor and honor them as you would honor Christ Himself," Louise explained. That was the foundation of the Company of the Daughters of Charity which received official approbation in 1655.
The organization had sponsorship, but little capital. The mission gave instruction in prayer for order with hygiene in the household.
Louise led the Company of Daughters until her death in Paris on March 15, 1660.
She died six months before the death of her dear friend and mentor, Vincent de Paul. She was 68.
The Daughters of Charity had more than 40 houses in France. The nuns have always been held in high repute and have a presence in all parts of the world.
While monasticism in France was not immediately transformed French monasticism had been established. The work of Louise de Marillac and Vincent de Paul helped to start the transition to service that was extended through the French speaking world to other locations.
It was a lever against the claim of papal supremacy.
Louise de Marillac
S. 路易丝·德·马里拉克
T. 路易絲·德·馬里拉克
路 Lu road 路 ro path Ru ル る Lu 루 sack
易 yi easy 易 eki easy i イ- い- i 이 this
丝 si wire 絲 shi thread zu ズ ず seu 스 s
德 de goodness 德 toku ethics do ド ど deu 드 de
马 Ma horse 馬 ba horse Ma マ ま Ma 마 hemp
里 li in 里 ri village ri リ り lil 릴 reel
拉 la pull 拉 ratsu Latin ratsu ラッ らっ lag 락 rock
克 ke gram 克 koku overcome ku ク く
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Prayer, reading, meditation and church guided thought to particular petition.
The path to goodness went from the individual to the group with repetition.
Growth in the vision of self as connected by the personal to the social view
helped to overcome the impulse of desire by the movement to the true.
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Casting Crowns - The Well
Music Video
Leave that which is wrong behind to find the order for reality that is better for life.
Lectionary: Louise de Marillac
wiki LdM
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Socialism and Populism
The leading Democrats are either openly socialist or socialist without declaration.
Marxist socialism was defined in support of labor, either by government regulation or corporate selection. The institution of socialism as an economic form is against the attainment of education as a merit based system for employment.
This economic system imposes a degenerate influence on society. When people are hired because they don't have an education, it makes demographic despotism the rule for order in making decisions.
New York state declares itself a leading representative for education, but the mechanism for membership selection as used by the Tammany society are still employed for employment. It is not as openly behind the scenes as it had been, but it still operates like a ghost in the machine.
Populism is for the use of government in the redistribution of wealth. Huey Long is regarded as the leading representative of the economic policy for redistribution with taxation.
The hybrid economic form has found its way into the national media. Politicians don't emphasize concession to the demands of labor as in former times. Populism is the media expression for a 'socialist' agenda.
Factions are used to suggest that an anti-majority principle of government is necessary to correct the social institution of partiality in judgment.
When men aren't being accused of sexual assault as a form of sexism, white people are accused of institutional racism, because a minority can't institute racism against the majority.
It is a populist factionalism insofar as the factions are used to suggest to the public that government is necessary to shift the favor from due process in law to correcting the errors of sexism or racism with government favor. This adversely effects the distribution of wealth.
The epistle to James complained about wealthy people dragging the poor into court in order to win the court case with the influence of affluence. He didn't complain about people with less wealth dragging people to court to take money from those who were wealthier. Neither case is ethically justified.
A court case has to be determined on the merit of argument for justice. Was the person who brought the complaint wronged by the accused?
The gospel of Matthew also expressed bias against the wealthy when it was assumed that the rich man was the cause for the condition of Lazarus. He had been taking money without having earned it, while Lazarus sought nothing more than to ask for money from others.
It's not as though there are never wealthy people who exploit others. It's just not the case that wealthy people are always guilty of offending large groups of people.
Social security was presented as employment insurance for the payer and disability insurance for others. Socialists and populists use it for their re-election.
Donald Trump is not a populist. Family trusts are formed by private investment in privately owned corporations. It is an endorsement of capitalist enterprise that warrants merit. Many of those in labor who had their demands met by corporate employment have trusts esbalished for them.
Legal complications have ensured that the use of family trust for supplemental income is not too easy.
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Huey Long longed to share the wealth.
Article: JSTR Daily
Long and Trump
Article: The Advocate
Populism was against the established authority as an agency for the wealthy. It advocated for increased taxes to redistribute or share the wealth.
Donald Trump has had to defend the public and himself against attacks from the abuse of authority by those who were leading the Democrat party.
HC used the media to declare that Republican had a war on women, so she could feel justified in going after men in the public perception. This included using the presumption of sexism to authorize the claim of sexual assault with the support of media outlets.
BO used the media to imply that public opinion was stacked against black men. His position was used against the NRA and for taking a knee in football games. It was anti-majority in the implication that black men were oppressed by the 'majority.'
BO, HC and JB were working to increase hostility against foreign powers to authorize the destruction of Libya and the assault against Syria, Russia and China. Support for regime change was implicated as a promotion for ISIS and other terrorist organizations.
The Dems were the most aggressive in the media attack on successful Americans.
It is an error to define Donald Trump as a populist.
The only thing that Trump has in common with Huey Long is that he is fiery also.
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