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Where Shall We Go? Analysis
Author: poem of Vernon Scannell Type: poem Views: 7
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Waiting for her in the usual bar
He finds she's late again.
Impatience frets at him,
But not the fearful, half-sweet pain he knew
So long ago.
That cherished perturbation is replaced
By styptic irritation
And, under that, a cold
Dark current of dejection moves
That this is so.
There was a time when all her failings were
Delights he marvelled at:
It seemed her clumsiness,
Forgetfulness and wild non-sequiturs
Could never grow
Wearisome, nor would he ever tire
Of doting on those small
Blemishes that proved
Her beauty as the blackbird's gloss affirms
The bridal snow.
The clock above the bar records her theft
Of time he cannot spare;
Then suddenly she's here.
He stands to welcome and accuse her with
A grey 'Hello'.
And sees, for one sly instant, in her eyes
His own aggrieved dislike
Wince back at him before
Her smile draws blinds. 'Sorry I'm late,' she says.
'Where shall we go?'
Submitted by Andrew Mayers
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| Posted on 2013-11-18 | by a guest
Hello very cool website!! Man .. Excellent .. Superb .. I will boromakk your blog and take the feeds additionally?I'm glad to find numerous helpful information right here within the post, we'd like develop extra techniques on this regard, thanks for sharing. . . . . . x x
| Posted on 2013-11-18 | by a guest
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Secrets Asian Weight Loss Home Remedies 10 Recipes Like last week article, while it is true that evhynteirg does not have to do with the genetics of a race, it remains that smart nutrition habits play a great role in being fit and appearance swell. Secrets Asian weight loss home remedies ten recipes br
| Posted on 2013-11-15 | by a guest
Secrets Asian Weight Loss Home Remedies 10 Recipes Like last week article, while it is true that evhynteirg does not have to do with the genetics of a race, it remains that smart nutrition habits play a great role in being fit and appearance swell. Secrets Asian weight loss home remedies ten recipes br
| Posted on 2013-11-15 | by a guest
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From Redemptionis Sacramentum 155. In addition to the oarnirdy ministers there is the formally instituted acolyte, who by virtue of his institution is an extraordinary minister of Holy Communion even outside the celebration of Mass. If, moreover, reasons of real necessity prompt it, another lay member of Christ’s faithful may also be delegated by the diocesan Bishop, in accordance with the norm of law,256 for one occasion or for a specified time, and an appropriate formula of blessing may be used for the occasion. This act of appointment, however, does not necessarily take a liturgical form, nor, if it does take a liturgical form, should it resemble sacred Ordination in any way. Finally, in special cases of an unforeseen nature, permission can be given for a single occasion by the Priest who presides at the celebration of the Eucharist.257 _n. 256. Cf. Code of Canon Law, can. 230 a73.n. 257. Cf. S. Congregation for the Discipline of the Sacraments, Instruction, Immensae caritatis, prooemium: AAS 65 (1973) p. 264; Pope Paul VI, Apostolic Letter (Motu Proprio), Ministeria quaedam, 15 August 1972: AAS 64 (1972) p. 532; Missale Romanum, Appendix III: Ritus ad deputandum ministrum sacrae Communionis ad actum distribuendae, p. 1253; Congregation for the Clergy et al., Instruction, Ecclesiae de mysterio, Practical Provisions, article 8 a71: AAS 89 (1997) p. 871. x x
| Posted on 2013-11-14 | by a guest
From Redemptionis Sacramentum 155. In addition to the oarnirdy ministers there is the formally instituted acolyte, who by virtue of his institution is an extraordinary minister of Holy Communion even outside the celebration of Mass. If, moreover, reasons of real necessity prompt it, another lay member of Christ’s faithful may also be delegated by the diocesan Bishop, in accordance with the norm of law,256 for one occasion or for a specified time, and an appropriate formula of blessing may be used for the occasion. This act of appointment, however, does not necessarily take a liturgical form, nor, if it does take a liturgical form, should it resemble sacred Ordination in any way. Finally, in special cases of an unforeseen nature, permission can be given for a single occasion by the Priest who presides at the celebration of the Eucharist.257 _n. 256. Cf. Code of Canon Law, can. 230 a73.n. 257. Cf. S. Congregation for the Discipline of the Sacraments, Instruction, Immensae caritatis, prooemium: AAS 65 (1973) p. 264; Pope Paul VI, Apostolic Letter (Motu Proprio), Ministeria quaedam, 15 August 1972: AAS 64 (1972) p. 532; Missale Romanum, Appendix III: Ritus ad deputandum ministrum sacrae Communionis ad actum distribuendae, p. 1253; Congregation for the Clergy et al., Instruction, Ecclesiae de mysterio, Practical Provisions, article 8 a71: AAS 89 (1997) p. 871. x x
| Posted on 2013-11-14 | by a guest
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"What rather stergags me is that Elizabeth bothered to get Parker consecrated at all! She might very well have simply nominated him - as Lutheran princes were doing."Well, I'm not so sure about this, and I fear Dix's knowledge here may have been rather limited. In Denmark, when Lutheranism was introduced by royal fiat in 1537 and the Catholici bishops (most of them unconsecrated electi) imprisioned, great care was taken to get the new Lutheran superintendents "consecrated" by Luther's Wittenberg friend and colleague John Bugenhagen (a man in presbyter's orders only), and in Sweden King Gustav Vasa (a king whose interest in church matters was wholly limited to the economic and political, as he had no theological interests whatsoever) made great efforts to get a duly consecrated bishop from Rome in 1524 and subsequently to force this bishop to consecrate other bishops (without a papal mandate) in 1528 and 1531 -- after 1540 the king seemingly decided to abolish bishops altogether, and there were only one or two left in Sweden whe he died in 1560, and it was on the more doubtful one of these two that the Swedish church depends for the purported preservation of its "apostolic succession" in 1575.Even in the confused circumstances of Germany, where about 9 to 12 Catholic bishops became Lutheran at various points between the 1520s and the 1560s (and one as late as 1583), attempts were made to perpetuate a kind of episcopate: in East Prussia, where both Catholic bishops became Lutheran in 1525, the succession was maintained until both bishops -- one of the original two and the other's consecrated successor -- died in 1550/51, and afterwards a kind of appointed episcopate was maintained there until episcopacy itself was abolished in 1587. In Germany proper as Catholic-turned Lutheran bishops died, neighbouring Lutheran princes got the cathedral chapters to elect them "Administrators" of the dioceses, and as such promptly appointed "General Superintendents" to carry out their spiritual functions. There were not consecrated (although Luther himself personally "consecrated" two "evangelical bishops" in 1543 and 1545, these remained unique occurrences).And, of course, in 1566-2 some 5 or 6 Catholic bishops became Calvinists, and were told that if they expected to function as ministers among the Huguenots they would have to renounce their "popish unChristian orders" and be ordained anew.As to Elizabeth and England, was it an oversight that led to a modified version of the 1552 Prayer Book to be authorizied in 1559 without the Ordinal? Bishop Bonner was able to devastate the attempt to bring charges against him in 1566 by some of Elizabeth's bishops by alleging that in law (English law) they were no bishops, as having been consecrated by an illegal form. The attempt to convict him had to be dropped and a bill rushed through Parliament in that year or 1567 "validating" all episcopal consecrations in England from 1559 onwards. We hear of the principle "Ecclesia supplet" from time to time, but we have not heard of "Senatus Reginaque supplent" and how an Act of Parliament with the Royal Assent could do such a thing -- perhaps a good Anglican precedent for what happened in 1993?
| Posted on 2013-11-12 | by a guest
"What rather stergags me is that Elizabeth bothered to get Parker consecrated at all! She might very well have simply nominated him - as Lutheran princes were doing."Well, I'm not so sure about this, and I fear Dix's knowledge here may have been rather limited. In Denmark, when Lutheranism was introduced by royal fiat in 1537 and the Catholici bishops (most of them unconsecrated electi) imprisioned, great care was taken to get the new Lutheran superintendents "consecrated" by Luther's Wittenberg friend and colleague John Bugenhagen (a man in presbyter's orders only), and in Sweden King Gustav Vasa (a king whose interest in church matters was wholly limited to the economic and political, as he had no theological interests whatsoever) made great efforts to get a duly consecrated bishop from Rome in 1524 and subsequently to force this bishop to consecrate other bishops (without a papal mandate) in 1528 and 1531 -- after 1540 the king seemingly decided to abolish bishops altogether, and there were only one or two left in Sweden whe he died in 1560, and it was on the more doubtful one of these two that the Swedish church depends for the purported preservation of its "apostolic succession" in 1575.Even in the confused circumstances of Germany, where about 9 to 12 Catholic bishops became Lutheran at various points between the 1520s and the 1560s (and one as late as 1583), attempts were made to perpetuate a kind of episcopate: in East Prussia, where both Catholic bishops became Lutheran in 1525, the succession was maintained until both bishops -- one of the original two and the other's consecrated successor -- died in 1550/51, and afterwards a kind of appointed episcopate was maintained there until episcopacy itself was abolished in 1587. In Germany proper as Catholic-turned Lutheran bishops died, neighbouring Lutheran princes got the cathedral chapters to elect them "Administrators" of the dioceses, and as such promptly appointed "General Superintendents" to carry out their spiritual functions. There were not consecrated (although Luther himself personally "consecrated" two "evangelical bishops" in 1543 and 1545, these remained unique occurrences).And, of course, in 1566-2 some 5 or 6 Catholic bishops became Calvinists, and were told that if they expected to function as ministers among the Huguenots they would have to renounce their "popish unChristian orders" and be ordained anew.As to Elizabeth and England, was it an oversight that led to a modified version of the 1552 Prayer Book to be authorizied in 1559 without the Ordinal? Bishop Bonner was able to devastate the attempt to bring charges against him in 1566 by some of Elizabeth's bishops by alleging that in law (English law) they were no bishops, as having been consecrated by an illegal form. The attempt to convict him had to be dropped and a bill rushed through Parliament in that year or 1567 "validating" all episcopal consecrations in England from 1559 onwards. We hear of the principle "Ecclesia supplet" from time to time, but we have not heard of "Senatus Reginaque supplent" and how an Act of Parliament with the Royal Assent could do such a thing -- perhaps a good Anglican precedent for what happened in 1993?
| Posted on 2013-11-12 | by a guest
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some of the leaves are just sttanirg to change color around here in the Chicago area and when the wind flutters them off the branch, they kind of remind me of butterflies as they momentarily float .:) thanks for sharing such wonderful photos again Francina as they truly are beautiful .ciao, Jimi
| Posted on 2013-11-12 | by a guest
some of the leaves are just sttanirg to change color around here in the Chicago area and when the wind flutters them off the branch, they kind of remind me of butterflies as they momentarily float .:) thanks for sharing such wonderful photos again Francina as they truly are beautiful .ciao, Jimi
| Posted on 2013-11-12 | by a guest