BBC Accessibility links * Skip to content * Accessibility Help BBC iD BBC navigation * News * News * Sport * Weather * Shop * Earth * Travel * Capital * iPlayer * Culture * Autos * Future * TV * Radio * CBBC * CBeebies * Arts * WW1 * Food * History * Learning * Music * Science * Nature * Earth * Local * Travel * Full A-Z * Menu Search the BBC Search the BBC ____________________ Search the BBC Close Bitesize has changed! The new home of both Study Guides and Class Clips * Brand new guides for GCSEs, Key Stage 3, Scottish Highers and Nationals * Now available on your tablet and phone Why has Bitesize changed? OK, got it! Bitesize Tell us what you think 1. Levels 1. Primary 1. KS1 2. Early and 1st level 3. KS2 4. 2nd level 2. Secondary 1. 3rd level 2. 4th level 3. CA3 4. KS3 5. GCSE 6. National 4 7. National 5 8. Nàiseanta 4 9. Nàiseanta 5 10. TGAU 11. Higher 2. All Subjects 1. Home 2. KS1 3. Religious Studies 4. Sikhism Sikh celebration and worship Duration 02:07 You need to have JavaScript enabled to view this video clip. Description Viewers are invited to visit a gurdwara at the time of the Baisakhi festival (also called Vaisakhi). They are introduced to the symbol on the Sikh flag and to the name they use for God. The clip ends with questions that recall key terms introduced. Watch This clip is from: Watch, Sikhism First broadcast: 4 December 2007 Classroom Ideas Children could watch the clip as an introduction to what goes on in a Sikh place of worship on a special day in the year. They might discuss their response to the presenter and to the sounds and sights on the clip. Key words should be noted; they might draw and label the design on the Sikh flag, rehearse the sound of God's name and find out more about what Sikhs are celebrating on this special day. This clip also features in: * Sikhism * Sikhism * Sikhism More Clips Play The Five Ks of Sikhism The Five Ks of Sikhism Play The importance of Sikh traditions The importance of Sikh traditions Play The Five Ks The Five Ks All KS1 Sikhism videos Sikhism Email KS1 Subjects 1. Art and Design 2. Computing 3. Design and Technology 4. English 5. French 6. Geography 7. German 8. History 9. Mandarin 10. Maths 11. Modern Foreign Languages 12. Music 13. Physical Education 14. PSHE and Citizenship 15. Religious Studies 16. Science 17. Spanish Languages: 1. Cymraeg 2. Gaeilge 3. Gàidhlig Explore the BBC * News * News * Sport * Weather * Shop * Earth * Travel * Capital * iPlayer * Culture * Autos * Future * TV * Radio * CBBC * CBeebies * Arts * WW1 * Food * History * Learning * Music * Science * Nature * Earth * Local * Travel * Full A-Z * Terms of Use * About the BBC * Privacy Policy * Cookies * Accessibility Help * Parental Guidance * Contact the BBC Copyright © 2015 BBC. The BBC is not responsible for the content of external sites. Read about our approach to external linking. ____________________ [search.jpg] About us I Accord.ie I CatholicIreland.net I Contact us I Disclaimer [logito-alone.gif] [EMBED] [b_first_steps_a.jpg] [b_faith_knowledge_a.jpg] [b_contempwriting_a.jpg] [b_resources_a.jpg] [b_essentialsteps_a.jpg] [b_marriage_prep_a.jpg] [b_ceremony_a.jpg] [b_marriedlife_a.jpg] [b_faq_a.jpg] [b_links_a.jpg] The Christian context of Marriage From the earliest texts of the bible marriage is endowed with a special status. That God made them male and female means that this distinction at the very heart of creation is divinely willed. As man and woman joined together in wedlock so too Yahweh entered into a covenant with the people, but this was a relationship characterised by the people's ingratitude and infidelity. And so the prophets, in speaking of Yahweh, use the image of the lover who incessantly follows the unfaithful beloved through wilderness and desert, mountain and plain, enslavement and captivity, until the beloved would rediscover her true identity. A New Covenant. The covenant was the relationship that bound God and the people together. The early Christians began to speak of the new covenant that emerged from the death and resurrection of Christ. Christ poured out his blood on the cross and through this act of self-sacrifice he brought new life and hope to the world. Because of their faith in the resurrection the first believers saw God as accepting Jesus' self-offering and they looked forward to his return in glory. In the meantime they had to face all sorts of interesting questions, not the least significant of which was - what does marriage mean in the light of our faith in the death and resurrection of Christ? In order to understand their perception of marriage it is important to bear a couple of things in mind. Marriage existed for centuries before Christianity so there was nothing new about it. And the first believers thought that Christ's return was imminent. What really mattered was the latter, not the former. It was important to ready oneself for the Lord's return and so, many believers abandoned all worldly concerns in the anticipation of an apocalyptic end to all material things. For some, this included marriage. Thus in some of the writings of St. Paul marriage is looked upon as very definitely in second place behind a life of personal commitment to the Lord. Concerns about spouse and family do not compare with the task of proclaiming the good news. Down through history this line of thinking has dominated in the Church's leadership which has generally perceived marriage as an inferior form of discipleship as compared to freely chosen virginity and celibacy. But early on another strand of thought began to develop. As the first generation of believers themselves began to die, belief in the imminent return of the Lord declined. Christian communities were faced with how to cope with the world in the medium to longer term. It was during this period, towards the end of the first century and in the succeeding century, that the Church put in place its structures of leadership and a new theology of marriage. An Extraordinary Claim. In a couple of short verses in the Letter to the Ephesians we find an extraordinary claim about the meaning of marriage for Christians. Having quoted the famous verse from the book of Genesis - `for this reason, a man must leave his father and mother and be joined to his wife, and the two will become one body' - the author goes on to say: `this mystery has many implications; but I am saying that it applies to Christ and the Church' (see Eph 5:31-32). The word `mystery' is very significant in the Pauline corpus of writings. It refers to the whole mystery of what God reveals in Christ. In this passage marriage forms an integral part of that mystery. Far from being an insidious reality or a lesser form of discipleship marriage is understood to be part of the relationship of Christ to his Church. Christ's self-giving is prefigured and mirrored in the self-sacrifice that marriage entails. Notice too that the text refers to marriage going right back to the beginning. In other words even before the coming of Christ marriage was already a symbol of the relationship of God to humanity. Given the times in which the text was written this is indeed a notable claim. It is generally accepted that the Letter to the Ephesians was composed towards the end of the first century quite some time after the death of Paul. At that time, and throughout the next century, Christians were tempted to interpret their new faith through the lenses of various philosophies which were dominant in the world around them. The twin philosophies of Manichaeism and Dualism were hostile to anything material, including the human body and sexual intercourse. But the Pauline community, from which this letter emerged, rejected the idea that marriage and the human bodv were evil and that one would have to turn one's back on them in order to gain true spiritual enlightenment. Yet throughout the succeeding centuries the debate over the Christian significance of marriage continued since monasticism and celibacy dominated the popular mind as the only true path of discipleship. Vatican II. In the Constitution on the Church in the Modern World (Gaudiurn et Spes, paragraphs 47-52) we find the most comprehensive statement that any Church Council ever made about marriage. The idea of covenant is emphasized. Since medieval times the dominant theology of marriage had centered on contract and on the obligations, particularly concerning child bearing, that this placed on the spouses. But Vatican 11 sounded a return to an older theology, that marriage was based more on relationship than contract. This brings one back inevitably to reflection upon the covenant and the theology of the Letter to the Ephesians. When one thinks of marriage as a covenant then one cannot but compare and contrast it with the relationship of God to the people. Only one word can describe the nature of the God of the old and new covenants - faithful, particularly in the midst of the faithlessness of the people. This is the God of love who, like a true lover, will ceaselessly seek out the beloved. Similarly those who enter the covenant relationship of marriage will be asked to remain faithful even in the midst of great difficulties. Like the people of God of old, they have to go on a journey that will reveal all their weaknesses and failings and yet even in the midst of these they will be asked to remain faithful, to trust in the God of the covenant when all else fails. This is the great story of human and divine love which ebbs and flows through human history. Undoubtedly Vatican II was right to contextualise marriage in this story but the council also reaffirmed traditional teaching concerning commitment and indissolubility. It made clear that marriage between Christians is indeed a sacrament. The necessity of faith. All sacraments demand and nourish faith. Without it they are meaningless. But, as ever, there is great difficulty in determining what faith is required and whether it exists or not. As a result some pastors use a very strict criterion for admission to the sacraments, including marriage: one will only be admitted if one practices the faith frequently in the particular parish. With regard to the sacrament of marriage a few simple points should be made. The faith required is essentially expressed through the giving of consent to one's partner rather than through weekly attendance at Sunday Mass This amounts to a very significant act of faith in another person. If a baptized person is free to give such consent and desires to do so then, even if s/he does not practice the faith regularly, it is difficult to justify the refusal of some pastors to allow the ceremony to go ahead in their parish churches. It does, however, make a lot of sense to celebrate such a marriage outside of Mass. The normal context for a marriage between Catholics is the Eucharist but this need not be the case. When Catholics who have long since lapsed from attendance at Mass ask to get married in the Church then such marriages might not include a celebration of the Eucharist. The reason for this is clear. The faith required for meaningful participation in the Eucharist is of a different order from that necessitated by marriage. In the latter, one is asked to believe in the value of a human relationship based on trust and fidelity; in the former, one is invited to believe that Christ is really present and to partake in the very life of God. Marriage Preparation. In order to nurture the faith of those preparing for marriage, parishes and dioceses should provide relevant preparation. This should emphasise the importance of consent. It should raise significant questions in the minds of those intending to get married. Am I too young to make such a commitment? Are my partner and I mature enough to set out on this path? Have I revealed my true self to the one I intend to wed? The participants might be encouraged to reflect upon the actual formula of consent. `I take you as my husband/wife, for better or for worse, for richer or for poorer, in sickness and in health, all the days of my life.' Marriage is often for the better, for richer and experienced in good health. But at times it is for worse, it can lead to impoverishment and it will have to endure sickness. Those who intend to set out on this journey should have some sense that their commitment will be tested by life. Most importantly of all the actual ritual of marriage should be celebrated in such a way that its meaning and demands are clear whilst giving true affirmation to the couple as they set out on the unknown journey. SparkNotes ____________________ password____________ [X] Remember me Log in ____________________ Go Skip over navigation * SparkNotes + SparkNotes Main + Video SparkNotes + Shakespeare SparkNotes + Titles A-Z + o A o B o C o D o E o F o G o H o I o J o K o L o M o N o O o P o R o S o T o U o V o W o Y + Authors A-Z + o A o B o C o D o E o F o G o H o I o J o K o L o M o N o O o P o R o S o T o U o V o W o Y + Top SparkNotes + To Kill a Mockingbird + The Great Gatsby + Lord of the Flies + Adventures of Huck Finn + The Catcher in the Rye + 1984 + Fahrenheit 451 + The Scarlet Letter + The Grapes of Wrath + Brave New World + See all → + Top Video SparkNotes + 1984 + Hamlet + Romeo and Juliet + To Kill A Mockingbird + Othello + Macbeth + The Scarlet Letter + Lord of the Flies + Frankenstein + The Great Gatsby + See all → + Other Subjects + Biology + Biography + Chemistry + Computer Science + Drama + Economics + Film + History + Literature + Math + Philosophy + Physics + Poetry + Psychology + Sociology + U.S. Government * No Fear * Test Prep + Test Prep Main + SAT + ACT + GRE + SAT Subject Tests + SAT Biology + SAT Chemistry + SAT History + SAT Math Level 1 + SAT Math Level 2 + SAT Physics * Video * SparkLife * The Mindhut * Home → SparkNotes → Drama Study Guides → The Oedipus Plays → Context Contents General Info * Context * Plot Overview * Character List * Analysis of Major Characters * Themes, Motifs & Symbols Summary & Analysis * Antigone, lines 1–416 * Antigone, lines 417–700 * Antigone, lines 701–1090 * Antigone, lines 1091–1470 * Oedipus the King, lines 1–337 * Oedipus the King, lines 338–706 * Oedipus the King, lines 707–1007 * Oedipus the King, lines 1008–1310 * Oedipus the King, lines 1311–1684 * Oedipus at Colonus, lines 1–576 * Oedipus at Colonus, lines 577–1192 * Oedipus at Colonus, lines 1193–1645 * Oedipus at Colonus, lines 1646–2001 Study Tools * Important Quotations Explained * Key Facts * Study Questions & Essay Topics * Quiz * Suggestions for Further Reading * How to Cite This SparkNote The Oedipus Plays Sophocles ← Context → Table of Contents Plot Overview Greek Theater Greek theater was very different from what we call theater today. It was, first of all, part of a religious festival. To attend a performance of one of these plays was an act of worship, not entertainment or intellectual pastime. But it is difficult for us to even begin to understand this aspect of the Greek theater, because the religion in question was very different from modern religions. The god celebrated by the performances of these plays was Dionysus, a deity who lived in the wild and was known for his subversive revelry. The worship of Dionysus was associated with an ecstasy that bordered on madness. Dionysus, whose cult was that of drunkenness and sexuality, little resembles modern images of God. A second way in which Greek theater was different from modern theater is in its cultural centrality: every citizen attended these plays. Greek plays were put on at annual festivals (at the beginning of spring, the season of Dionysus), often for as many as 15,000 spectators at once. They dazzled viewers with their special effects, singing, and dancing, as well as with their beautiful language. At the end of each year’s festivals, judges would vote to decide which playwright’s play was the best. In these competitions, Sophocles was king. It is thought that he won the first prize at the Athenian festival eighteen times. Far from being a tortured artist working at the fringes of society, Sophocles was among the most popular and well-respected men of his day. Like most good Athenians, Sophocles was involved with the political and military affairs of Athenian democracy. He did stints as a city treasurer and as a naval officer, and throughout his life he was a close friend of the foremost statesman of the day, Pericles. At the same time, Sophocles wrote prolifically. He is believed to have authored 123 plays, only seven of which have survived. Sophocles lived a long life, but not long enough to witness the downfall of his Athens. Toward the end of his life, Athens became entangled in a war with other city-states jealous of its prosperity and power, a war that would end the glorious century during which Sophocles lived. This political fall also marked an artistic fall, for the unique art of Greek theater began to fade and eventually died. Since then, we have had nothing like it. Nonetheless, we still try to read it, and we often misunderstand it by thinking of it in terms of the categories and assumptions of our own arts. Greek theater still needs to be read, but we must not forget that, because it is so alien to us, reading these plays calls not only for analysis, but also for imagination. Antigone Antigone was probably the first of the three Theban plays that Sophocles wrote, although the events dramatized in it happen last. Antigone is one of the first heroines in literature, a woman who fights against a male power structure, exhibiting greater bravery than any of the men who scorn her. Antigone is not only a feminist play but a radical one as well, making rebellion against authority appear splendid and noble. If we think of Antigone as something merely ancient, we make the same error as the Nazi censors who allowed Jean Anouilh’s adaptation of Antigone to be performed, mistaking one of the most powerful texts of the French Resistance for something harmlessly academic. Oedipus the King The story of Oedipus was well known to Sophocles’ audience. Oedipus arrives at Thebes a stranger and finds the town under the curse of the Sphinx, who will not free the city unless her riddle is answered. Oedipus solves the riddle and, since the king has recently been murdered, becomes the king and marries the queen. In time, he comes to learn that he is actually a Theban, the king’s son, cast out of Thebes as a baby. He has killed his father and married his mother. Horrified, he blinds himself and leaves Thebes forever. The story was not invented by Sophocles. Quite the opposite: the play’s most powerful effects often depend on the fact that the audience already knows the story. Since the first performance of Oedipus Rex, the story has fascinated critics just as it fascinated Sophocles. Aristotle used this play and its plot as the supreme example of tragedy. Sigmund Freud famously based his theory of the “Oedipal Complex” on this story, claiming that every boy has a latent desire to kill his father and sleep with his mother. The story of Oedipus has given birth to innumerable fascinating variations, but we should not forget that this play is one of the variations, not the original story itself. Oedipus at Colonus Beginning with the arrival of Oedipus in Colonus after years of wandering, Oedipus at Colonus ends with Antigone setting off toward her own fate in Thebes. In and of itself, Oedipus at Colonus is not a tragedy; it hardly even has a plot in the normal sense of the word. Thought to have been written toward the end of Sophocles’ life and the conclusion of the Golden Age of Athens, Oedipus at Colonus, the last of the Oedipus plays, is a quiet and religious play, one that does not attempt the dramatic fireworks of the others. Written after Antigone, the play for which it might be seen as a kind of prequel, Oedipus at Colonus seems not to look forward to the suffering that envelops that play but back upon it, as though it has already been surmounted. Are you ready for the test? 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Visit B&N to buy and rent textbooks, and check out our award-winning tablets and ereaders, including Samsung Galaxy Tab 4 NOOK and NOOK GlowLight. © 2014 SparkNotes LLC, All Rights Reserved * Skip to content * Skip to navigation * Skip to search EDSITEment! The Best of the Humanities on the Web Presented by: Visit the National Endowment for the Humanities Search Search this site: _______________ Search * Features * Lesson Plans * Student Resources * NEH Connections * Calendar * Reference Shelf * Websites * After School * About EDSITEment * Facebook * Twitter * Blog * HUMANITIES Not Just Halloween: Festivals of the Dead from around the World Japan | Cambodia | Mexico | Conclusion | Lessons with Cultural Context | Selected Sites | Standards | Featured Lessons | Featured Websites | About the Image “The dominant spirit, however, that haunts this enchanted region, and seems to be commander-in-chief of all the powers of the air, is the apparition of a figure on horseback without a head. It is said by some to be the ghost of a Hessian trooper, whose head had been carried away by a cannon-ball, in some nameless battle during the revolutionary war; and who is ever and anon seen by the country folk hurrying along in the gloom of night, as if on the wings of the wind.” —“The Legend of Sleepy Hollow,” Washington Irving Halloween Poster, 1936-40 Each year the ghosts and goblins of Halloween haunt the streets and doorsteps of your neighborhood on October 31st -- even if fewer appear as ghostly bed sheets than as Spiderman and spectacle-wearing young wizards. While many of us associate this holiday with dressing up in costume and in the consumption (or perhaps over-consumption) of sweets, Halloween has its roots in the yearly seasonal changes, and in remembering those who have passed away by comparing their deaths to the dark and cold winter months. And while princess and hobo costumes, trick or treating, and the telling of spooky stories like Washington Irving’s tale of the Headless Horseman are the hallmarks of this very American holiday, the Festivals of the Dead, which form the roots of Halloween are an important part of many cultures around the world. This feature can be used as a framework for discussing with your students Festivals of the Dead in their manifestations across different cultures. What can be learned from the prevalence around the world and across many different cultures of festivals dedicated to the dead? The origin of Halloween can be found in the ancient Celtic festival of the dead, Samhain (pronounced SOW-in). From present-day Ireland to the United Kingdom to Bretagne in France, the ancient Celts celebrated October 31st as the day when the normally strict boundaries between the worlds of the living and the dead became mutable, and the ghosts of those who had passed away came back to earth. The celebration coincided with the final harvests of the year, the stockpiling of stores for the cold winter months when the sun set early and rose late, and when nature itself hibernated, dying until its rebirth in the spring. After the Roman conquest of much of the Celts’ lands in France and England, Samhain was combined with the Roman festival of the dead, which also took place in the month of October. With the later spread of Christianity, the Church attempted to subsume the festival under the celebration of martyrs and saints held on November 1st, All Saints Day. The Christian festival was called All-Hallows, while the evening before was called All-Hallows-Eve, and later Halloween. The traditions of dressing up in costume, holding parades, playing scary pranks and tricks on one another and holding celebratory bonfires are some of the oldest practices associated with the holiday. Many worried that on the evening when the ghosts of the departed would be roaming the fields and roads near their homes they might be accosted on their way to and from the celebrations. They began to wear masks and other ghostly gear in order to fool the spirits into believing they, too, were ghosts, so the spirits would let them past on their way unmolested. Do the Halloween traditions practiced in America today continue to carry any of their more ancient meanings or significance? — Back to Top — In the twentieth century the focus in the United States has shifted from Halloween being a festival of the dead to being a festival of costumes. The EDSITEment reviewed Web site, the American Memory Project, has numerous original documents, including photographs of children and adults celebrating Halloween from the 1930s, to descriptions of Halloween festivities by Americans early in the twentieth century, to late nineteenth-century magazine articles about the holiday. Europe and America are by no means the only places with long histories of acknowledging the close of the harvest season through the remembrance of ancestors and strangers who have passed on. These traditions also share many elements with festivals held around the world commemorating the death of spring, as well as loved ones no longer with us. One point of intersection can be found in the offerings of food that were left on doorsteps on All-Hallows-Eve in many parts of Europe and America in the hopes that it might prevent wandering spirits from entering the house. Offerings comprise an integral part of many fall festivals to the dead around the world, such as those celebrated and practiced in Japan, Cambodia, and Mexico. Why might the making and offering of special foods be an important part of festivals dedicated to the dead? Japan—The Obon, or the Festival of the Lanterns The Festival of the Dead in Japan, which is called Obon, is held every year in the month of August. The festival often goes by a second name: The Festival of Lanterns. As in the traditional festival of Halloween, the souls of the departed return to the world of the living during this time. However, unlike Halloween, in which the souls of the dead are often imagined as malevolent or angry, like the Headless Horseman, Obon is a day when the spirits return to visit their relatives. Many Buddhists in Japan celebrate this holiday by preparing offerings of special food for their ancestors’ spirits, which are placed on altars in temples and in their homes. As the sun goes down families light paper lanterns and hang them in front of their houses to help the spirits find their way home. The celebrations end with families sending colorful paper lanterns lit by candles floating down the rivers and bays of Japan and out to sea. The string of colorful lights bobbing in the water are meant to guide the spirits of their loved ones back to the realm of the dead until next year. Information on the history of the Obon festival, general information about the Obon, as well as an essay which places the festival within its Buddhist context are all available through EDSITEment-reviewed Web resources. One of the most accessible explanations of the festival, particularly for younger students, is a personal essay written by a man of Japanese descent about an Obon that occurred during his childhood. In addition, there may be students in your classroom who celebrate the Obon each August, as Japanese American communities in the United States often organize festivities, particularly in Hawaii and California. All of these resources are available through the EDSITEment Web resources Asia Source and the American Memory Project. What can learning about the Obon festival tell us about Japanese culture? What might we learn about the way in which Japanese Buddhists relate to their ancestors in their practices relating to relatives and others who have passed away? Cambodia—The P’chum Ben at the Pagoda In the tenth month of the lunar calendar, which usually falls in September, Cambodian Buddhists celebrate the Pak Ben, 14 days during which they will wake before dawn each morning to prepare offerings of food and other gifts to the monks living in the local pagoda and to their ancestors. On the 15th day villagers visit the pagoda with offerings of sweet sticky rice and bean treats wrapped in banana leaves and other special foods to mark the P’chum Ben, or the Festival of the Dead, which marks the close of the Pak Ben. Each morning during the festival offerings of food, often beautifully prepared and decorated, are brought to the many temples and pagodas that dot the Cambodian countryside and cityscapes. These offerings are meant for their relatives who have passed on, and each plate of decorated sweets and fruits are offered with a prayer that they will reach their loved ones. In addition, huge batches of rice mixed with sesame seed are prepared each morning and spread along the ground in front of the pagoda where it is left for the hungry ghosts, as spirits who wander the world without any living ancestors to take care of their memory are known. The P’chum Ben festival is a day when people wear their finest clothes, get together with family and friends at the local pagoda, listen to music and speeches by monks, abbots and other important local figures, and enjoy the culinary delicacies whipped up for the occasion. While this Buddhist festival has important and serious underpinnings, it is also a time for people to spend a day visiting their friends and families, and enjoying the celebrations. Information on Cambodia and holidays such as P’chum Ben, as well as the history of the festival, is available through the EDSITEment-reviewed Web resource The Center for Liberal Arts. In addition, like the Obon festival, P’chum Ben is celebrated by the Cambodian American communities, such as those in Long Beach, California and Lowell, Massachusetts, to name just a few in the United States. What effect might the location of the festivals to the dead—in the home vs. in the temple—have on the celebrations? — Back to Top — Mexico—Los Dias de los Muertos, sugared skulls and other delights Los Dias de los Muertos, or the Mexican Days of the Dead Festival, shares some of its origins with Halloween. And some of the practices today are also similar, from decorating with pictures of skeletons, to ghoulishly shaped sweets. But Los Dias de los Muertos, which may be one of Mexico’s best-known holidays, is also a blending of the European traditions brought by the invading Spanish conquistadors and the Aztec and Mayan peoples who were the inhabitants of much of Central America before the arrival of the Spanish. The Aztecs’ Festival of the Dead was not a day-long or week-long celebration, but went on for nearly two months in which the fall harvest was celebrated and death was honored. The festival was presided over by the goddess known as Mictecacihuatl, or the Lady of the Dead. Over the course of the festivities participants would create offerings for the dead such as foods, alcohol, flowers and ceramics. Aztecs and Mayans both believed that one day of the year the souls of the departed would return to the realm of the living, where they could visit their families and loved ones. With the arrival of the Spanish, and Catholicism, the new rulers of Mexico attempted to marshal the fiestas dedicated to the dead under the auspices of All Saints Day (November 1st) and All Souls Day (November 2nd). The dates of these two Catholic holidays are now celebrated in Mexico as Los Dias de los Muertos. This fiesta is marked by the invitation by the living to the dead to return to their family home for a visit. Families place photographs of their loved ones who have passed on at the deceased’s gravesite or on a family altar. They also place offerings of flowers, drinks and food alongside the photographs. This ritual is particularly important for those who have been lost in the year since the previous festival, and is a way of coming to terms with the death of someone loved and missed. Extended families will often meet in the cemeteries on the evening of the festival, and will collect together at the gravesite of a recently deceased relative. The family may keep vigil through the night, all the time eating the foods they have made in preparation for the fiesta, visiting with their relatives, and praying for all the members of the family, alive and dead. The preparation of the altar is an integral part of this fiesta, and some of the objects that are prepared especially for the altar have become a familiar sight to many outside of Mexico. Altars are often decorated with flowers, whose brief life span is meant to be a reminder of the brevity of all life. Brightly colored and intricately cut tissue paper festoon the altar, waving like multi-colored flags. Sweets, fruits, and other foods are joined by the staples: bread, salt, and water. Grooming supplies, such as a washbasin and soap, are provided for the spirits to tidy themselves after their long journey. Finally, the well-known Calaveras statues depicting skeletons participating in the activities of the living- from cooking to playing in mariachi bands- take their place on the altar, where their comic appearance brings a smile to the faces of the grieving. Additional material on Los Dias de los Muertos can be accessed through a number of EDSITEment-reviewed Web sites. The Center for Liberal Arts provides links to background information, explanations of the festival, and a description of the altar that is prepared for the occasion. Los Dias de los Muertos is celebrated not only in Mexico, but also in neighboring countries, including Guatemala as well as in Mexican American and Guatemalan American communities in the United States. You can learn more about the way that the festival is celebrated in California from the information about Los Dias de los Muertos available through the EDSITEment-reviewed Web resource, the American Memory Project. You can also see the way that the festival has been marked by an elementary school in Texas through the EDSITEment-reviewed Web site The Center for Liberal Arts. Spanish teachers will be able to find information and materials for teaching Spanish language classes about Los Dias de los Muertos by accessing the EDSITEment-reviewed Web resource Casa de Joanna. How might holding a festival every year to commemorate those that have died help people accept the loss of a loved one? — Back to Top — Conclusion Parents and educators might wish to introduce the ideas of this feature using short activities which ask students to think about the meaning of these festivals, and the information they will have gleaned from reading this feature. 1. What are the themes of the Festivals of the Dead? The appearance of festivals commemorating both people who have died, as well as death itself, can be found in a large number of distinct and different cultures around the world. As our own festival looms in the distance like a lighted jack-o-lantern, the cooler days of October provide a moment to reflect on why these traditions exist in so many diverse contexts and locations. Have your students work together or individually to find answers to the following questions. Students should find evidence for their answers in the text, or in the web resources linked throughout the text. * Why is the honoring of ancestors and death so prevalent across different cultures and contexts? * Why does the timing of these festivals often coincide with the last harvest of the year? * Why is the offering of food to the spirits such a common practice in connection with these festivals? * Why is dressing up- either in one’s finest clothes, or in costume- also a common theme of these festivals? * Many of these festivals contain an element of scariness, but many also involve a festive atmosphere that includes bright and beautiful decorations, special foods, and getting together with friends and family. Why do festivals to the dead (which seem like they should be serious and solemn) have so many fun elements? * The Obon, P’chum Ben and Los Dias de los Muertos are all festivals whose foundational essence is family. Why is family such an intrinsic part of these festivals? 2. Masks, sweets and costumes You might ask students to research these and other similar festivals on the Internet, using the reviewed EDSITEment Web sites and links cited below, and to utilize their research to compare and contrast festivals such as All Hallow’s Eve, the Obon, or Los Dias de los Muertos. Their research can be narrowed to themes or objects that are present across cultures and festivals. Suggestions for research topics might include: * Masks used in festivals * Costumes * Food offerings * Spooky or ghostly images Once students have collected data on their topic, you might want to have them compare and contrast the objects and images they have collected together. For example, they might compare the Calaveras statues of skeletons playing guitars with the skeleton images that decorate many American doors on the last day of October. Students should be sure to explain why these objects or images are used in these celebrations, and what meaning they carry in their cultural contexts. — Back to Top — Lessons with related cultural context: * Can You Haiku? * Japanese Poetry: Tanka? You’re Welcome! * Couriers in the Inca Empire: Getting your Message Across * La Familia * The Aztecs- Mighty Warriors of Mexico * The Eagle Has Landed: The Aztecs Find a Home Selected EDSITEment Web Sites * The American Memory Project + Irish Woman in Massachusetts describing Halloween + Halloween Story + Halloween a threefold chronicle + Harper’s Halloween story + Halloween in the depression + Halloween in the depression + Obon in Hawaii + Los Dias de los Muertos in Callifornia * The Center for Liberal Arts + Cambodia and the P’chum Ben + P’chum Ben + Los Dias de los Muertos + Texas elementary school celebrating Los Dias de los Muertos + Los Dias de los Muertos explanation + Los Dias de los Muertos altar + Los Dias de los Muertos food + Los Dias de los Muertos English vocabulary + Los Dias de los Muertos Spanish vocabulary * Asia Source + Obon in Hawaii + Obon in Japan + Explanation of Obon + Story written by a third grader about Obon and her grandmother + History of Obon * Casa de Joanna [http://www.casadejoanna.com/] + Los Dias de los Muertos — Back to Top — Standards Alignment National Council for the Social Studies: I — Culture Ii — Time, continuity, and change Iii — Peoples, places, and environments V — Individuals, groups, and institutions Ix — Global Connections Featured Lessons * The Aztecs — Mighty Warriors of Mexico * Aztecs Find a Home: The Eagle Has Landed * Can You Haiku? * Couriers in the Inca Empire: Getting Your Message Across * Japanese Poetry: Tanka? You're Welcome! * La Familia * Mexican Culture and History through Its National Holidays * Understanding the Salem Witch Trials Featured Web Sites * American Memory Project (Library of Congress) * Asia Source * Casa de Joanna * Center for the Liberal Arts * Mexico For Kids (NEW) — Back to Top — __________________________________________________________________ ABOUT THE IMAGE October's "bright blue weather" : A good time to read!. Poster for the WPA Statewide Library Project, Bender, Albert M., artist.Chicago : Illinois WPA Art Project, [between 1936 and 1940]. Courtesy of American Memory at the Library of Congress. Closer Readings + A blog for and about the humanities in the classroom: literature, social studies, language, art and culture, and more. Take Me There! Keep Informed Get updates on new lesson plans and other resources. Sign Up Now * EDSITEment! The Best of the Humanities on the Web * National Endowment for the Humanities EDSITEment! is a project of the National Endowment for the Humanities * Call for Lesson Plan Writers * Call for Website Nominations * Contact EDSITEment * Privacy Policy * Disclaimer * Conditions Of Use DCSIMG SIRC Vox Rationis - Loading home page about SIRC articles publications leave message archives SIRC in the news links [marker.GIF] Follow @socialissues Social and Cultural Aspects of Drinking Social and Cultural Aspects of Drinking - download full report in pdf format Click on the accompanying image to download and read the full document using Adobe's Acrobat Reader. Contents * Full Table of Contents * Foreword by Desmond Morris * Introduction * Key findings * The origins of alcoholic beverages * Culture, chemistry and consequences * Rules and regulation * Social and cultural roles of alcohol * Europe: future directions * Bibliography Social and Cultural Aspects of Drinking Social and cultural roles of alcohol Given overwhelming evidence for the primacy of sociocultural factors in determining both drinking patterns and their consequences, it is clear that ethnographic research findings on the social and cultural roles of alcohol may have important implications for policy-makers - particularly in areas such as Europe where economic and political `convergence' could have significant impact on drinking-cultures and their associated lifestyles. In this context, it is essential for those concerned with policy and legislation on alcohol to have a clear understanding of the sociocultural functions and meanings of drinking. This section outlines the principal conclusions that can be drawn from the available cross-cultural material regarding the symbolic uses of alcoholic beverages, the social functions of drinking-places and the roles of alcohol in transitional and celebratory rituals. Symbolic roles From the ethnographic material available, it is clear that in all cultures where more than one type of alcoholic beverage is available, drinks are classified in terms of their social meaning, and the classification of drinks is used to define the social world. Few, if any, alcoholic beverages are `socially neutral': every drink is loaded with symbolic meaning, every drink conveys a message. Alcohol is a symbolic vehicle for identifying, describing, constructing and manipulating cultural systems, values, interpersonal relationships, behavioural norms and expectations. Choice of beverage is rarely a matter of personal taste. Situation definer At the simplest level, drinks are used to define the nature of the occasion. In many Western cultures, for example, champagne is synonymous with celebration, such that if champagne is ordered or served at an otherwise `ordinary' occasion, someone will invariably ask "What are we celebrating?". In the Weiner Becken in Austria, sekt is drunk on formal occasions, while schnapps is reserved for more intimate, convivial gatherings - the type of drink served defining both the nature of the event and the social relationship between the drinkers. The choice of drink also dictates behaviour, to the extent that the appearance of a bottle of schnapps can prompt a switch from the `polite' form of address, sie, to the highly intimate du (Thornton, 1987). Even in societies less bound by long-standing traditions and customs, where one might expect to find a more individualistic, subjective approach to the choice of drinks, the social meanings of different beverages are clearly defined and clearly understood. A US survey (Klein, 1991) examined perceptions of the situational appropriateness of various types of alcoholic drink, finding that wine, but not spirits or beer, is considered an appropriate accompaniment to a meal; wine and spirits, but not beer, are appropriate drinks for celebratory events, while beer is the most appropriate drink for informal, relaxation-oriented occasions. In cultures with a more established heritage of traditional practices, perceptions of situational appropriateness may, however, involve more complex and subtle distinctions, and rules governing the uses of certain classes of drink are likely to be more rigidly observed. In France, for example, the aperitif is drunk before the meal, white wine is served before red, brandy and digestifs are served only at the end of the meal and so on (Clarisse, 1986; Nahoum-Grappe, 1995^). In traditional circles, any alteration to this `liquid punctuation' of a meal is akin to a serious grammatical error, and greeted with similar horror or contempt. Among Hungarian Gypsies, equally strict rules apply to brandy: brandy may only be consumed first thing in the morning, during the middle of the night at a wake, or by women prior to a rubbish-scavenging trip. It would be regarded as highly inappropriate to serve or drink brandy outside these specific situational contexts (Stewart, 1992). Status indicator Choice of beverage is also a significant indicator of social status. In general terms, imported or `foreign' drinks have a higher status than `local' beverages. Thus in Poland, for example, wine is regarded as a high-status, middle-class drink, while native beers and vodkas are `ordinary' or working-class. In a comparative study, Polish university students were found to drink eight times as much wine as their American counterparts, reinforcing their status and specialness as the `nation's elite' through their beverage preference (Engs et al, 1991). In France, by contrast, where wine-drinking is commonplace and confers no special status, the young elite are turning to (often imported) beers (McDonald, 1994; Nahoum-Grappe, 1995). Preference for high-status beverages may be an expression of aspirations, rather than a reflection of actual position in the social hierarchy. Drinking practices, as Douglas (1987) reminds us, are often used to "construct an ideal world" or, in Myerhoff's terms, as `definitional ceremonies' through which people enact not only "what they think they are" but also "what they should have been or may yet be" (Papagaroufali, 1992). There may also be a high degree of social differentiation within a single category of beverage. Purcell (1994) notes that in Ancient Rome, wine was not simply the drink of the elite: its variety and calibrability allowed its use as a differentiator "even within exclusive, high-ranking circles". Wine was, and is today in many cultures, "a focus of eloquent choices". Statement of affiliation Choice of beverage may also be a statement of affiliation, a declaration of membership in a particular group, generation, class, `tribe', sub-culture or nation and its associated values, attitudes and beliefs. Certain drinks, for example, have become symbols of national identity: Guinness for the Irish, tequila for Mexicans, whisky for Scots, ouzo for Greeks etc.; and to choose, serve - or indeed refuse - one's national beverage can be a powerful expression of one's loyalties and cultural identity. The `national drink' is often the symbolic locus for positive, sometimes idealised or romanticised, images of the national character, culture and way of life. For Scottish Highlanders, for example, whisky represents traditional values of egalitarianism, generosity and virility, and to refuse a `dram' may be seen as a rejection of these values (Macdonald, 1994). The consumption or rejection of a national, local or traditional beverage is often an emotive issue, particularly in areas undergoing significant cultural change or upheaval, where `new' drinks are associated with `modern' lifestyles and values. Some surveys indicate that the general pattern across Europe is for people of higher educational level to consume the `new' beverage type for their region (usually wine in the North, beer in the South) more often than the less-educated, who tend to favour traditional beverages (Hupkens et al, 1993). These factors can also overlap with the symbolic use of alcohol as a `generation differentiator'. In contemporary Brittany, for example, Maryon McDonald (1994) observes that: " ... in the domain of drinks, there is generally an increasing sophistication when one moves from cider to wine to beer, correlating with decreasing age and with a move from agriculture to occupations outside it. In other words, the older peasant drinks cider; the younger person outside agriculture opts for beer." In Spain, the adoption of non-traditional drinks and drinking styles by the younger generation has been more problematic (Alvira-Martin, 1986; Pyoeraelae, 1986, 1991; Rooney, 1991, Gamella, 1995^). Many young Spaniards appear to have adopted, along with beer-drinking, patterns of binge drinking previously unheard-of in Spain and more commonly associated with British `lager-louts'. It is, however, too soon to tell whether their current habits will persist into maturity (Gamella, 1995^). There are currently very early signs of a similar adoption of `alien' drinking patterns along with foreign beverages among Italian youth, although so far this has been limited mainly to the context of consumption, with the traditional beverage (wine) being consumed in the traditional context of meals with the family, while the new beverages are drunk in other social contexts, with peers, outside the family (Cottino,1995). These current trends and changes deserve more detailed investigation, not only because the symbolic functions of drinks are of interest in their own right, but because, as Mandelbaum pointed out in his highly influential 1965 paper `Alcohol and Culture', "changes in drinking customs may offer clues to fundamental social changes". In Europe, current changes in drinking customs may offer a new perspective on cultural `convergence'. A classic illustration of `fundamental social changes' associated with the adoption of imported beverages - and one which may prove something of a cautionary tale for legislators - is provided by MacAndrew and Edgerton (1969): During their traditional cactus-wine ceremonies, the Papago of Mexico frequently became "falling-down drunk"- indeed, it was common practice among the more dandyish young men of the tribe to paint the soles of their feet with red dye, so that when they fell down drunk the attractive colour would show. Yet the drunken behaviour of the Papago on these occasions was invariably peaceful, harmonious and good-tempered. With the `white man', however, came whiskey, which became associated with an entirely different type of drunken comportment involving aggression, fighting and other anti-social behaviours. These "two types of drinking" co-existed until the white man, in his wisdom, attempted to curb the ill-effects of alcohol on the Papago by banning all drinking, including the still-peaceful wine ceremonies. Prohibition failed, and the wine ceremonies eventually became indistinguishable, in terms of behaviour, from the secular whiskey-drinking. Gender differentiator While differences in age, class, status, aspirations and affiliations are frequently expressed through beverage choice, the most consistent and widespread use of alcohol as a social `differentiator' is in the gender-based classification of drinks. Almost all societies make some distinction between `masculine' and `feminine' beverages: even where no other differentiation is found, this primary division is likely to be evident, and, often, to be rigidly observed. Even in societies where only one alcoholic beverage is available, such as palm wine among the Lele of Zaire, a weaker, sweeter version, Mana ma piya, is considered suitable for women, while Mana ma kobo, described as `strong' and `fierce', is a man's drink (Ngokwey, 1987). This literal association of the qualities of men's and women's beverages with `masculine' and `feminine' attributes is also a near-universal phenomenon. `Feminine' drinks are often weaker, sweeter, softer or less `pure' than their `masculine' counterparts (Freund, 1986;Gefou-Madianou's, 1992; Papagaroufali,1992; Purcell, 1994; Macdonald, 1994; Nahoum-Grappe, 1995). Where female drinking is particularly deplored but nonetheless occurs, alcoholic beverages consumed by women are often conveniently granted a sort of honorary `non-alcoholic' status, such that their consumption does not count as `drinking' (McDonald, 1994; Purcell, 1994). Among Scottish Highlanders, the classification of `ladies' drinks' as `not really alcohol' may occasionally be taken too literally: Macdonald (1994) recalls an incident in which a drunken man who drove his car off the road one night, miraculously escaping serious injury, "insisted that he had not been `drinking' - he had only had Bacardi and Coke!" Even in societies where there is less disapprobation attached to female drinking per se, we find that certain drinks are considered unfeminine, while others are regarded as too feminine for male consumption (Engs et al, 1991). The symbolic potency of alcohol is such that the appropriation of `male' drinks by women may act as a more effective feminist statement than conventional political approaches such as demonstrations or pamphlets (Papagaroufali,1992; Fox, 1994). Need for further research As with many other areas covered in this review, information on the symbolic meanings of different types of alcoholic drink is scattered, disjointed and incomplete, usually buried in research focused on other issues. Again, there has been no significant cross-cultural study of this phenomenon, beyond the occasional two-country comparison. The anthropological bias towards `traditional' societies or small communities is also evident, with very little material on the complex symbolic meanings and functions of alcoholic drinks in modern, mainstream Western cultures - a fascinating field of enquiry, with wide-ranging implications for policy and education, which deserves further exploration. In particular, more attention should be directed to the changes currently occurring in some European cultures. In some cases, it appears that the adoption of foreign drinks also involves the adoption of the drinking patterns, attitudes and behaviour associated with the alien culture, while other societies imbibe foreign drinks without `taking in' any of the associated cultural approaches. When the British, for example, an ambivalent, episodic, beer-drinking culture, go to France, an integrated, wine-drinking culture, they exhibit a tendency to drink wine in beer quantities and display all of the behavioural excesses associated with their native drinking patterns, with the result that young British tourists "are now renowned in France and elsewhere in Europe for their drinking and drunkenness" (McDonald, 1994). In Spain, by contrast, the young males appear more sensitive to alien cultural influences, and have adopted, along with beer-drinking, the anti-social behaviour patterns of their beer-drinking guests. This is not to suggest that a Papago-like disastrous transformation (see above) is imminent in contemporary Spain, but we would be foolish to ignore such real-life cautionary tales - in particular the fact that, in the Papago case, attempts to curb the anti-social excesses associated with an alien beverage by imposing `blanket' restrictions on all alcohol resulted in the association of such behaviour with the formerly `benign' native beverage, and an overall increase in drunkenness and alcohol-related disorder. The need for further and more precise research on the symbolic functions of alcoholic beverages has been recognised even outside the culturally-minded field of anthropology. The historian Thomas Brennan argues that: " ... the emphasis on quantifying consumption suffers from mistaken assumptions and leads to an inadequate understanding of the social role of alcohol. The problems with quantification illustrate the need for a greater awareness and investigation into the cultural aspects of alcohol." Roles of drinking-places Drinking, as we have already noted, is essentially a social act, subject to a variety of rules and norms regarding who may drink what, when, where, with whom and so on. Drinking does not, in any society, take place `just anywhere', and most cultures have specific, designated environments for communal drinking. From the glitz and chrome of an American cocktail lounge, or the scruffy charm of a French provincial bar-tabac, to the mapalu in Zaire - merely a small clearing in the forest, dedicated to the consumption of palm wine - the `drinking-place' appears to be an essential feature of almost all alcohol-using cultures. The nature and role of the public drinking-place may be seen as an extension, or even a physical expression or embodiment, of the role of drinking itself. There has been no systematic cross-cultural research on public drinking contexts, and the available material is scattered and incomplete. Anthropologists' concern with studying drinking in `natural settings' (Prus, 1983) has, however, prompted an increase in recent years in the number of `ethnographies' of public drinking-places, although these studies tend to be restricted to a single country, town or community - or even a single drinking establishment. These small-scale studies of public drinking-places in various societies indicate that, in terms of insight into the social and cultural roles of alcohol, this is one of the most fertile and rewarding fields of enquiry and that more extensive cross-cultural comparison would significantly improve our understanding of these roles. Despite the inevitable lack of coherence in the available literature, some significant general conclusions can be drawn from the existing research in this area. First, as noted above, it is clear that where there is alcohol, there is almost always a dedicated environment in which to drink it, and that every culture creates its own, highly distinctive, public drinking-places. Second, the drinking-place is usually a special environment: it represents a separate sphere of existence, a discrete social world with its own laws, customs and values. Third, drinking-places tend to be socially integrative, classless environments, or at least environments in which status distinctions are based on different criteria from those operating in the outside world. Finally, the primary function of drinking-places, in almost all cultures, appears to be the facilitation of social interaction and social bonding. Drinking-places and drinking cultures The surface contrasts between different societies' drinking-places are striking, and although the research indicates that these contrasts mask fundamental functional similarities, the differences are nonetheless important, as they often reflect different cultural perceptions of the role of alcohol. Societies in which alcohol is traditionally an accepted, unremarkable and morally neutral element of everyday life - such as the Southern European cultures of Italy, Spain, France and Greece - tend to favour `uninhibited', highly visible drinking-places, with large windows and open spaces, such that customers and facilities are clearly displayed. Even where the climate does not allow permanent outdoor tables, a glassed-in pavement section is common. The drinking-place extends physically into the environment, overlaps and merges with the everyday world, just as "the consumption of alcohol is [as] integrated into common behaviours as sleeping or eating" (Martinez & Martin, 1987). In societies with a more ambiguous and uneasy relationship with alcohol, where drinking is a moral `issue' - such as Scandinavia, Australia, Britain and North America - drinking-places are more likely to be enclosed, insular, even secretive environments, with solid walls and doors, frosted windows and substantial screens or partitions, ensuring that the activities of customers are concealed and contained (Page et al, 1985). These physical features reflect the equivocal status of drinking-places in societies with what Campbell (1991) calls "an ambivalent drinking culture, characterised by conflict between or among coexisting value structures." The characteristics outlined above are, of course, broad generalisations, and in any modern, complex culture there will be a wide variety of drinking-places. Indeed, cataloguing, classifying and comparing the different types of drinking-place in a given society, their decor, clientele and other distinguishing features, has become a favourite pastime among social scientists (Campbell, 1991; Fox, 1993, 1996; Gilbert, 1985; Pujol, 1989). This variety will inevitably include some exceptions to the generic type - the introduction of the `cafe-bar concept' by British pub-operators, for example, or imitations of cosy, insular `Irish pubs' in France and Italy, or the Latin-style drinking-places established by Cubans and other Hispanics in Florida - but the majority of drinking-places still tend to exhibit at least some of the basic features dictated by cultural perceptions of alcohol. Social functions of drinking-places Despite this variation, anthropological research also reveals some significant cross-cultural similarities or `constants' in the social functions of drinking-places. A separate world The function of the drinking-place as a separate sphere, a self-contained world set apart from everyday existence, is, as might be expected, more immediately obvious in `ambivalent' drinking cultures than in those in which drinking is integrated into common behaviours. In Norway, for example, the bar or cafe has been described by social scientists as a "third place" - a `liminal' (i.e. borderline, marginal, in-between, ambiguous, threshold) stage somewhere between the public and private spheres of life (Oldenburg, 1989). In this separate world, Traeen and Rossow (1994) found that "people who experienced lack of structure in their everyday lives because of their positional roles use the situational role of being a cafe guest to provide this structure" and that visits to cafes "offer the guests a possibility of reversing inferior everyday roles". In other words, the `liminal' status of the cafe allows patrons to `construct an ideal world', an alternative reality in which they can assume a socially significant identity. Public bars in New Zealand have been found to perform similar `time-out', `transitional' or `alternative reality' functions (Graves et al, 1981; Park, 1995^), and Campbell (1992) notes the marginal status of the tavern in North America, its representation as an "unserious behavior setting" whereby it "provides an accessible space for taking time out from the pressures of everyday work and home life." The liminality of the drinking-place is of social significance even in non-ambivalent, integrated drinking cultures. In Mediterranean societies, although the bar, cafe, birreria or taverna is firmly integrated into mainstream culture, it provides a setting which is qualitatively different from that of the home or the workplace (Wylie, 1974; Rooney, 1991; Gamella, 1995; Cottino, 1995) - and indeed often acts as a halfway house, a transitional, `time-out' stage, easing the passage between these two environments. It is common, in many Mediterranean societies, for men to stop off at the bar or cafe for a drink both on the way to work in the morning, and on the way home in the evening. The drinking-place provides a symbolic punctuation-mark differentiating one social context from another (Mandelbaum, 1965). In Rooney's (1991) account of Spanish drinking behaviour, he notes that "in the hospitable orbit of the tavern, one can set aside one's usual personality and construct another one to share with associates." These primary functions of the drinking-place - the provision of a `liminal sphere', `time-out', alternative constructions of reality, symbolic punctuation marks, etc. - are among those frequently attributed to drinking itself (Gusfield, 1987; Mandelbaum, 1965; Douglas, 1987). The drinking-place is the physical manifestation of the cultural meanings and roles of alcohol. Social integration Alcohol has long been regarded as a social leveller, and the act of communal drinking as a means of communication between those of different ranks and status in society. If, as we propose above, the drinking-place embodies the symbolic social functions of alcohol, we would therefore expect to find, in most cultures, that drinking-places tend to perform a socially integrative, equalising function. We would expect drinking-places to be, if not strictly egalitarian, at least environments in which the prevailing social order may be challenged. This, throughout history and across cultures, is precisely what we do find. In his study of plebeian culture in Shakespearean drama, Leinwand (1989) notes that in the 15th century, alehouses, taverns and inns were: " ... sites ... where people of disparate status mixed...[which] brought men, high born and low, into relation, fostering a propinquity that might secure, adjust or threaten hierarchies." During the Prohibition years in America, the illicit `nightclub culture' involved a double defiance of prevailing social norms in the mingling of "blacks and whites from all strata of society...in Harlem, Chicago and San Francisco" (Herd, 1985). In contemporary Norway, Traeen and Rossow (1994) find that: "In cafes, people come together for common purposes such as enjoyment, irrespective of social rank . and are expected to behave in accordance with the accepted social and contextual norms of the establishment. For this reason, people may perceive themselves as being more equal in cafes than they do elsewhere." In an observation study of Maori, Pacific Islander and European drinkers in New Zealand bars, 40% of drinkers had drinking companions in their group from other ethnic groups, which, as the authors comment, "suggests a rather high degree of social integration among drinkers" (Graves et al, 1982). In urban San Jose and Los Angeles, Chicanos, Mexican-Americans and Anglos mix freely in bars, cocktail lounges and clubs, and suburban night-clubs, where "dance partners are chosen across ethnic and racial lines" and "the mixing of young people from a wide range of class and ethnic backgrounds also results in...normative homogenisation"(Gilbert, 1985). In Spain, drinking-places provide " ... an atmosphere of openness and social access [in which] any adult male is free to participate in barroom activity. Everyone in the tavern is free to speak to anyone else." (Rooney, 1991). Similarly, Gusfield (1987) comments that: "in the drinking arena first names are required and organisational placements tabooed." Social bonding These integrative qualities, along with its role as a special, liminal environment, contribute to the key function of the drinking-place as a facilitator of social bonding. This function is so clearly evident that even in ambivalent drinking cultures, where research tends to be problem-centred and overwhelmingly concerned with quantitative aspects of consumption, those conducting research on public drinking-places have been obliged to "focus on sociability, rather than the serving of beverage alcohol, as the main social fact to be examined" (Campbell, 1991). The facilitation of social interaction and social bonding is, as noted elsewhere in this review, one of the main functions of drinking itself - the perception of the "value of alcohol for promoting relaxation and sociability" being one of the most significant generalisations to emerge from the cross-cultural study of drinking (Heath, 1987, 1995). It is not surprising therefore, that the drinking-place should be, in many cultures, an institution dedicated to sociability and convivial interaction. The special features of a dedicated drinking-place - the layout, the decor, the music, the games, the etiquette and ritual practices, and, of course, the drinking - are all designed to promote positive social interaction, reciprocity and sharing (Gusfield, 1987; Rooney, 1991; Gamella, 1995; Park, 1995; Fox, 1996, etc.). In Austrian lokals, for example, Thornton (1987) observes that: " ... intimate social groups...come into being there, even if only to last the night. Benches surround the tables, forcing physical intimacy between customers. Small groups of twos or threes who find themselves at the same or adjoining tables often make friends with their neighbours and share wine, schnapps, jokes and game-playing the rest of the evening." In almost all drinking-places, in almost all cultures, the unwritten laws and customs involve some form of reciprocal drink-buying or sharing of drinks. This practice has been documented in drinking-places from modern, urban Japan and America and rural Spain and France to remote traditional societies in Africa and South America. (Doughty, 1971; Graves et al, 1982; Gilbert, 1982; Gordon, 1985; Westermeyer, 1985; Gusfield, 1987; Thornton, 1987; Ngokwey, 1987; Rooney, 1991; Hendry, 1994, etc.) The central role of exchange and reciprocal giving in the establishment and reaffirmation of social bonds has long been recognised by anthropologists, sociologists and even zoologists, so fundamental is this practice to the survival of any social species. The combination of these factors, the special alchemy of design, ritual and alcohol that characterises the drinking-place and sets it apart from other public institutions and social environments, ensures that, in many cultures, the drinking-place is at the centre of community life. In Poland, for example, the Karczma is where contracts are sealed, village disputes settled, celebrations held and marriages arranged (Freund, 1985), while for Guatemalans in the US, the bar is a meeting-place where "one may seek out others, develop friendships, and if needed, find temporary assistance in a loan or lodging or obtain information about jobs." (Gordon, 1985). In New Zealand, Graves et al (1982) observe that: " ... the pub is probably the most important working-man's club. Men from all ethnic groups come there to be with their friends; their alcohol consumption is a by-product of this socialising. This does not mean that the consumption of alcohol is an unimportant part of pub activity. Otherwise a man might as well meet his friends in an ice-cream parlour or coffee shop. One of the major functions of moderate alcohol use is to promote social conviviality. But it is the conviviality, not the alcohol, which is of central importance." The striking degree of functional similarity between drinking-places, across such a wide variety of very different cultures, cannot be disregarded. Despite significant differences - and indeed diametric oppositions - in cultural perceptions of alcohol, the ethnographic evidence suggests that the drinking-place meets some deep-seated, universal human needs. Ritual roles As a species, we are addicted to ritual. Almost every event of any significance in our lives is marked with some sort of ceremony or celebration - and almost all of these rituals, in most cultures, involve alcohol. In this section, we provide an overview of the cross-cultural literature on the roles of alcohol in both transitional and festive rituals, and the conclusions that may be drawn from this evidence. Transitional rituals Major life-cycle events such as birth, coming-of-age, marriage and death; important life-changes such as graduation or retirement - and even far less momentous shifts such as the daily transition from work to play - all require ritual endorsement. The concept of `rites de passage' - the rituals marking transition from one status or stage in the life-cycle to another - has long been a staple of the anthropological diet. Rites of passage serve to construct, facilitate and enhance the difficult passage from one social, physical or economic state to the next. Alcohol, in most cultures, is a central element of such rituals. As significant transitions are ritualised, in some form, in every society, and almost all of these rites of passage involve alcohol, an exhaustive catalogue of rituals and beverages would be repetitive and unenlightening: a few representative examples convey the range of transitions which are ceremonially marked, and illustrate the role of alcohol in this ritualisation. Life-cycle transitions Alcohol punctuates our lives from the cradle to the grave. A few drinks to `wet the baby's head' is a common practice in many cultures. In Poland, Christenings are celebrated in the local tavern, with the child's godparent covering the cost of the liquor (Freund, 1985). Among Mexican-Americans in California, the padrino (godfather) is also obliged to supply liquor for the post-ceremonial party or dinner marking the new arrival's entrance into the religious life, "thus cementing the compadrazgo (fictive kin) relationship between the padrino and the parents of the newborn." In his study of the Peruvian Mestizo community of Viru, Holmberg (1971) observes that the drinking of chicha (maize-beer) is an integral part of the ritual celebration of all major life-cycle events, which include: baptism, first hair-cutting ceremony (boys), ear-piercing ceremony (girls), confirmation, birthdays, marriage and funerals. He notes that: "These ceremonial events, with their accompanying drinking patterns, undoubtedly provide relief from the daily boredoms and frustrations of peasant agricultural life. They also provide a base for conviviality and the easing of social tensions in a society where human relations are not easy. Alcohol seems to do much, for example, to break down barriers between the sexes and social classes on ceremonial occasions." In most cultures, a marriage is a major transformation, conducted in stages, each of which requires a drinking-event. In France, for example, the engagement party is often a more protracted and boisterous event than the wedding itself, and the same may apply to the `stag' and `hen' parties that precede a wedding in many Western cultures. In Poland, Freund (1985) notes that "each stage of the wedding, including the betrothal, the wedding ceremony and the reception is marked by alcohol." The rites of passage associated with death, like those of birth and marriage, often involve several stages, each marked by drinking, and sometimes differentiated by different patterns of drinking (Stewart, 1992). Lifestyle transitions In many cultures, the ritualisation of transition is not restricted to the major life-cycle transitions of birth, coming-of-age, marriage and death, but extends to less portentous life-changing events such as graduation, job promotion, house-warming and retirement. The need to invest `lifestyle' transitions with wider social and symbolic meaning - and particularly to do so by drinking - seems a near-universal feature of human cultures. In the Republic of Georgia, for example, even the most minimal transitions such as the arrival or departure of a guest provide a legitimate excuse for a feast, always involving large amounts of both alcohol and ritual. Drinking is regulated by toasting, and in Mars and Altman's (1987) account of Georgian feasting, a more important `lifestyle' transition such as a young girl's graduation necessitated a `feast of twenty toasts'. The purchase or building of a first house, and subsequent house-moves, are, in many cultures, transitions of significance in terms of social and economic status, as well as potentially stressful events for those concerned - a combination which seems to demand ritual recognition. In some cultures, the rites of passage associated with house-transitions may involve only family and close friends; in others, the entire community may participate in the ritual, in which alcohol will usually play a central role. In Peru house-building "is often a festive occasion made merrier by the consumption of large quantities of chicha, cane alcohol or pisco" (Doughty, 1971). In Japan, as in many modern Western cultures, a `new' house is not required: even renovations to one's existing property can provide a rationale for a drinking-event (Hendry 1994). Habitual transitions Drinking-rituals are also used to define, facilitate and enhance far less momentous passages, such as the daily or weekly transitions from home to work and from work to leisure, or even the beginning and completion of a specific task. Mandelbaum (1965) observes that: " ... the act of drinking can serve as a symbolic punctuation mark differentiating one social context from the next. The cocktail prepared by the suburban housewife for her commuting husband when he returns in the evening helps separate the city and its work from the home and its relaxation." Gusfield (1987) also describes the ways in which alcohol `cues' the transition from worktime to playtime in American culture. In this society, alcohol is a suitable symbolic vehicle for the ritual transition from work to play because "it is already segregated and separated from work, it is an index to the appearance of a night-time attitude". Alcohol is associated with `time-out', with recreation, festivity, fun, spontaneity and the dissolution of hierarchy: it "possesses a meaning in contrast to organized work." Thus the stop off at a bar on the way home from work, institutionalised (and commercialised) as the `cocktail hour' or `happy hour', or the drink taken immediately on crossing the threshold of the home, "embodies the symbolism of a time period between work and leisure . the drinking situation enables us to provide liminal time; a way of passing from the ordered regulation of one form of social organization to the less-ordered, deregulated form of another." As we have seen, however, the symbolic meanings attributed to alcohol vary across different cultures, and the suitability of alcohol as a symbol of transition to playtime, the perception of drinking as antithetical to working, is by no means universal. In many cultures, the stop off at the drinking-place on the way to work, or to `re-fuel' at lunchtime, is just as common as the after-work drinking session, and alcohol is used to generate `energy' and enthusiasm for work, as well as to relax after work or to celebrate the completion of a task. The stop at the bar or cafe for a glass of wine (or, in Normandy, calvados ) on the way to work is a long-standing tradition in France, also widely practised in Spain (Rooney, 1991). Driessen (1992) notes that in Andalucia "When a man gets up in the morning he immediately leaves his house to have a coffee, anisette or cognac". The symbolic meaning of these pre-work and `re-fuel' drinking-rituals, as opposed to the after-work drinking which is also common in these cultures, may be quite explicit: the Danes have a fryaaftensbajer (`knock-off-time' beer) which they distinguish from the frokostbajer (lunch-time beer). In Peru, alcohol is consumed before any work requiring strength or energy, such as roofing, sowing, the faena (communal work party) and other tasks which are seen to require particular collaboration and/or supernatural intervention and thus involve drinking to `liven up' (Harvey, 1994). The belief that alcohol endows the user with the power and will to perform his duties is further exemplified in rituals designed to enhance the strength and fertility of domestic animals such as cattle and horses, in which libations are poured over models of these animals. Similarly, in Brittany, McDonald finds that: "At the time of any collective work - weeding, harvesting or silage-making, for example - bottles of red wine litter the edges of the fields. Wine must be served regularly to each worker...without this drink, labour would be hard to get" Mandelbaum (1965) contrasts his `transition to play' example of the suburban-American cocktail (cited at the beginning of this chapter) with an example of a quite opposite use of alcohol, in which drinking marks the transition from `special' time to `ordinary' time: "In a more formal ritual, but with similar distinguishing intent, an orthodox Jew recites the Havdola blessing over wine and drinks the wine at the end of the Sabbath to mark the division between the sacred day and the rest of the week." To compare abstemious orthodox Jews with heavy-drinking Bretons and Peruvians may seem odd, but in this context they share a perception of alcohol that is in contrast to the mainstream contemporary American symbolism described by Gusfield. For the Jew, the Peruvian and the Breton, alcohol is not a purely `recreational' substance; it has other meanings which allow its use in the ritualisation of a wider range of significant transitions. Why alcohol? Although Gusfield's analysis applies - and is intended to apply - only to a particular culture, he poses perhaps the most important general question on the use of alcohol in transitional rituals: he asks "Why alcohol?". Gusfield's concern is specifically to discover "What is the content of the message conveyed by drinking that makes it a fit object to symbolize and ritualize the transition from work to play?", but one could equally expand his question to cover any of the transitions marked by rites of passage. Why is alcohol an essential element of these rituals in so many very different cultures? The answer seems to lie in the natural affinity between alcohol and ritual: alcohol is an integral element of rites of passage because drinking `performs' the symbolic, psychological and social functions of these rituals: Symbolic functions. Drinking, like ritual, is a medium for `constructing the world'. Drinks define significant transitions in our lives through their function as "brightly coloured material labels of events" (Douglas, 1987). As we have noted elsewhere, the type of drink served defines the nature of the event, and, in a more active sense, `constructs' the social relationship between the drinkers, dictating the type of interaction appropriate to the occasion. In Douglas's terms, drinks "give the actual structure of social life as surely as if their names were labels affixed upon expected forms of behaviour." Transitional rituals serve to delineate the boundaries between different stages of life, to mark the end of one phase and the beginning of the next. It is also clear that drinking itself acts as a `symbolic punctuation mark' differentiating one social context from another (Mandelbaum, 1965; Gusfield, 1987). The natural affinity, the symbolic equivalence between alcohol and ritual is nowhere more evident than in the context of rites of passage. Psychological functions. The qualitative consonance between drinking and transitional rites is not limited to the purely cultural, symbolic attributes of alcohol, but extends to its intrinsic pharmacological properties. The fact that alcohol is an intoxicating substance, capable of inducing `altered states of consciousness' (Rudgley, 1994) is the foundation of its association with `liminal' states, settings and events. The segregation of one phase of life from another makes the passage between them a liminal period - an in-between, ambiguous, indeterminate state (Van Gennep, 1960; Turner, 1977; Gusfield, 1987; Stewart, 1992). That alcohol should be an integral element of the ritualisation of such liminal transitions is psychologically appropriate: the experience of intoxication mirrors the experience of rites of passage. Liminality is also associated with tension and danger. The life-cycle events marked by rites of passage often involve major transformations, which may be a source of considerable anxiety and fear. Even events regarded as positive transitions, occasions for celebration - such as christenings, coming-of-age or graduation ceremonies, engagement-parties and weddings - can be highly stressful in many cultures. In this context, alcohol performs another of the key functions of ritual: the construction of an ideal world. In Mary Douglas's words: "[Drinks] make an intelligible, bearable world which is much more how an ideal world should be than the painful chaos threatening all the time." The chemical and symbolic properties of alcohol allow us to construct an alternative reality in which the potentially disturbing or frightening aspects of the transition are minimised, and the positive, celebratory aspects enhanced. Social functions. Rites of passage are not conducted in solitary splendour. They are, by definition, rituals in which personal transitions are imbued with wider social significance. The ritualisation of life-cycle transitions is a medium by which interpersonal links - and links between families, households and communities - are established, maintained and publicly affirmed. The importance of alcohol in this context is easily understood. In all cultures, drinking is an essentially social act, and one of the primary functions of alcohol is the facilitation of social bonding. This perception of alcohol as a quintessentially `social' substance is reinforced by the practices associated with its consumption at rites of passage - the rituals of pouring, sharing, toasting, round-buying etc. - which serve to define and regulate social relationships, to promote conviviality and to build and strengthen interpersonal bonds. Festive rituals From the Roman Saturnalia and the Bacchanalia of Ancient Greece to Mardigras in New Orleans, from Rio to Notting Hill, and every carnival, festival, jubilee or feast in between - in almost all cultures, and throughout history, alcohol has been associated with celebration. The connection between drinking and festivity is so strong that we find it hard to imagine one without the other. Their meanings are intertwined, and, in many cultures, interchangeable: to drink is to be festive, to be festive is to drink. Although the interdependence of alcohol and festivity is evident in all societies where alcohol is used, the connection appears to be stronger in `ambivalent' drinking cultures, where one needs a reason for drinking, than in `integrated' drinking cultures, where drinking is a morally neutral element of normal life and requires no justification. McDonald (1994) provides an amusing illustration of the different perceptions of the drinking/festivity connection in different European cultures, and the misunderstandings that can result: "Many modern visitors from Britain on a first visit to France have had experience of this for themselves. Drinks may be offered at ten o'clock in the morning, for example. This is obviously going to be one of those days. What are we celebrating? During the midday meal, wine is served. What fun! What are we celebrating? The bars are open all afternoon, and people seem to be drinking. What a riot! What are we celebrating? Pastis is served at six o'clock. Whoopee! These people certainly know how to celebrate. More wine is served with dinner. And so on. Wine has different meanings, different realities, in the two contexts, and a festive and episodic drinking culture meets a daily drinking culture, generating a tendency to celebrate all day. This has often happened to groups of young British tourists, now renowned in France and elsewhere in Europe for their drinking and drunkenness." The significant feature of the `integrated' drinking cultures of Europe (e.g. France, Spain and Italy) in this context is that there is little or no disapprobation of drinking, and therefore no need to find excuses for drinking. Festivity is strongly associated with alcohol in these cultures, but is not invoked as a justification for every drinking occasion: a celebration most certainly requires alcohol, but every drink does not require a celebration. Why alcohol? Despite cross-cultural variations, the central fact remains that in all cultures where alcohol is used, drinking is an essential element of celebration. This requires explanation: why should alcohol, rather than any other substance, be the universal symbol of festivity? The answer requires an understanding of the underlying social functions of celebration, and their relation to the symbolic and pharmacological properties of alcohol. Symbolic convenience? One might argue that there is no deeper significance in the choice of alcohol to symbolise festivity than that alcohol is the most flexible and convenient of symbolic vehicles. Indeed, the chameleon-like versatility of alcohol as a symbolic medium cannot be ignored in this context. Drinks, as we have found (see `Symbolic roles') can be used to convey an infinite variety of different, and even contradictory messages. The same bottle of wine may, in different societies or situations, serve as a symbolic representation of tradition or novelty, masculinity or femininity, the working class or the elite, stability or transition, the sacred or the secular, integration or differentiation, age or youth, work-time or play-time, etc. - and in each case, its meaning will be readily understood. One might suggest, not unreasonably, that the use of such a powerful, `absorbent' and adaptable symbolic tool to represent yet another aspect of life requires no further explanation. Were it not for the near-universality of the association between alcohol and festivity, the attractions of this simple answer might be irresistible. The multiplicity of culturally or situationally variable symbolic uses of alcohol cannot, however, be offered in explanation of its equation with festivity, which appears to transcend all cultural variation. The `helpfulness' of alcohol as a symbolic medium cannot fully account for its global association with one particular human activity. We must ask more specifically what it is about alcohol that makes it an appropriate pan-cultural symbol, and essential element, of festivity, despite significant inter-cultural differences in symbolic uses of alcohol, and in attitudes and beliefs about drinking. Cultural chemistry This requires an awareness of the social meanings and functions - the `cultural chemistry' - of festivity. Carnivals and festivals are more than just a bit of fun: in most cultures, these events involve a degree of `cultural remission' - a conventionalised relaxation of social controls over behaviour (MacAndrew and Edgerton, 1969; Gusfield, 1987). Behaviour which would normally be frowned upon or even explicitly forbidden may, for the duration of the festivities, be actively encouraged. The tesguina-drinking fiestas of the normally extremely puritanical Tarahumara, for example, involve "licensed promiscuity or wife-exchange" (MacAndrew and Edgerton, 1969), and the contrast between the wild excesses of the Bacchanalia and Saturnalia and the more regulated character of normal Ancient Greek and Roman life is well documented. Among the Hide of Northern Cameroun, the wa ckadak (men's area) is strictly forbidden to women: this prohibition is lifted only during the frenzied dancing and beer drinking of the annual Bovine Festival, which Eguchi (1975) describes as "an occasion for mate-selection en masse". For the inhabitants of the Peruvian village of Viru, the traditional four-day festivals - at which large quantities of chicha (maize-beer) are consumed - also involve a breaking down of normal barriers between the sexes and between social classes. Other carnival traditions include role-reversals, in which men dress in women's clothes and prance about in an exaggerated caricature of femininity; or in which those normally at the top of the social hierarchy, commanding automatic deference and obedience, may become, for the duration of the event, the legitimate targets of insults, offensive behaviour and practical jokes - all conveniently forgotten the next day, when due courtesy and respect will again be expected (Barlett, 1980). Costume and disguise, the concealment of one's normal identity and the temporary adoption of a different persona, are a feature of many festive traditions. For the Inuit of Northern Labrador, `janneying' (disguising) is at the heart of the `symbolic inversion' of the conventional during the ritual festivities of Christmas and Easter, and is equated with the chemical effects of drinking (Szala-Meneok, 1994). The cultural remission and symbolic inversion that characterises many festivals and celebrations makes these events `liminal' periods - equivocal, marginal, borderline intervals, segregated from everyday existence. We have already noted the natural affinity between alcohol and liminality, whereby the experience of intoxication - the `altered states of consciousness' (Rudgley, 1994) induced by the action of ethanol - echo the experience of ritually induced liminality. The chemical effects of alcohol mirror the cultural chemistry of the festival. In this context, there is a clear psychological appropriateness to the universal conjunction of alcohol and festivity. Alternative reality The cultural chemistry of ritual time, the remissions and inversions inherent to some degree in most festive rituals, involves the (temporary) construction of an alternative reality. Normal rules and social constructions are relaxed, suspended, or even reversed, allowing a brief exploration of alternative ways of being. Douglas (1987) identifies one of the key functions of ritual, and of drinking, as "the construction of an ideal world." The alternative worlds of festive remission and inversion are, however, rarely unequivocally `ideal' - and indeed may often be in opposition to highly valued norms and categories. The contingent, twilight realm of the carnival, in which familiar, trusted boundaries become blurred, barriers dissolve and cherished values are challenged can seem a dangerous and frightening place. Yet this state of fearful excitement, and even embarrassment, is often actively sought and encouraged, and seems to be intimately connected with the consumption of alcohol (Honigmann, 1963; Gusfield, 1987). What Rudgley (1994) calls "the universal need for liberation from the restrictions of mundane existence" can only be satisfied by experiencing `altered states of consciousness'. He convincingly demonstrates that we have a natural predisposition to these altered states, and the characteristics of carnivals and festivals support his argument that we actively pursue this experience. Gusfield (1987) refers to the morning-after "I was not myself" plea of drinkers in `ambivalent' cultures, and it could be said that during festive remissions and inversions, we experience a entire culture that, for the duration of the event, is `not itself'. Balancing role Yet the fact that we restrict our collective pursuit of altered states and alternative realities to specific, limited contexts suggests that our desire for this liberation is by no means unequivocal - that it is balanced by an equally powerful need for the stability and security of mundane existence. We may be enthralled by the liminal experience of the carnival, but we are also afraid of it: we like to visit alternative worlds, but we wouldn't want to live there. It seems, then, that drinking plays a double or `balancing' role in the context of festive rituals: the altered states of consciousness induced by alcohol allow us to explore desired but potentially dangerous alternative realities, while the social meanings of drinking - the rules of convivial sociability invariably associated with the consumption of alcohol - provide a reassuring counterbalance. By `drinking with the Devil', we experience his power, but through the familiar sociable rituals of pouring and sharing, we are also able to tame and control this power. Peckham (1967) argued that ritual inversions are a "rehearsal for those real-life situations in which it is vital for our survival to endure cognitive disorientation." Alcohol is an essential element of festive inversion rituals because the combination of its chemical and symbolic properties allows us not only to `rehearse' the disruptive and disorienting aspects of life, but also to domesticate them. Need for further research More extensive, systematic and detailed cross-cultural examination of the use of alcohol in transitional and festive rituals would provide valuable insight into perceptions of drinking and beliefs about the powers and properties of alcohol in different societies. Such research would also shed light on any shifts or changes in these beliefs - changes which could have significant effects on levels and types of alcohol-related problems. A move away from `transition-to-work' drinking, for example, in a culture where this practice was commonplace, could be a cause for concern, as cultures with a purely recreational, festive representation of alcohol, where drinking is perceived as antithetical to working, tend to have a more difficult relationship with alcohol, associated with higher levels of alcohol-related harm. There are currently early signs of just such a shift in Italy and in Spain (Cottino, 1995; Gamella, 1995). A more thorough understanding of the ritual roles of alcohol, and systematic monitoring of changes in these roles, will be essential to any attempt to manage problematic aspects of drinking - or indeed to promote normal, non-problematic enjoyment of alcohol. Full Contents | Foreword | Introduction | Key findings | The origins of alcoholic beverages | Culture, chemistry and consequences | Rules and regulation | Social and cultural roles of alcohol | Europe: future directions | Bibliography Share | | * SIRC, 144 Divinity Road, Oxford UK OX4 1LR Tel: +44 (0)1865 262255 groupATsircDOTorg All material Copyright (c) SIRC 1997-2014 unless otherwise indicated [topstrip.png] [div-overlay-unep-logo.png] [div-overlay-wedlogo.png] [wedlogo_sids.jpg] 中文 | Espanol | Franc,ais | Portugues | Korean [Untitlcvbed-4.jpg] [Untitlexxxd-4.jpg] * Home * About + About WED + WED Every Year * SIDS Conference + Press Releases + Activities * Small Islands + Messages + Reports and Resources + Small Island Stories + Climate Change + Youth Voices * Multimedia + WED Brand Guide + WED Logos + WED Booklet + Photo Galleries + WED Challenge + Posters + T-shirt Design + Website Banners + Videos + Music + Podcasts + Origin Magazine Supports WED * WED 2014 + Host Country + Vlogging Competition Winner + WED Messages + WED in the Regions + WED Around the World + Supporters * Take Action + Join the WED Challenge + WED A to Z + Find Out How + FAQs + Find Out How + Register Your Activity + Featured Activities * Contact Us What is WED [Purple-header.jpg] Celebrate the biggest day for positive environmental action! 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[register.jpg] Copyright (c) United Nations Environment Programme | Privacy | Terms and Conditions | Contacts | Site Locator | UNEP Intranet Index Facebook Twitter Google+ Mail Feed RSS Back Top Print [file-pdf.png] __________________________________________________________________ FrancisApostolic Exhortations [pdf.png] DOWNLOAD PDF APOSTOLIC EXHORTATION EVANGELII GAUDIUM OF THE HOLY FATHER FRANCIS TO THE BISHOPS, CLERGY, CONSECRATED PERSONS AND THE LAY FAITHFUL ON THE PROCLAMATION OF THE GOSPEL IN TODAY’S WORLD INDEX The joy of the gospel [1] I. A joy ever new, a joy which is shared [2-8] II. The delightful and comforting joy of evangelizing [9-13] Eternal newness [11-13] III. The new evangelization for the transmission of the faith [14-18] The scope and limits of this Exhortation [16-18] CHAPTER ONE THE CHURCH’S MISSIONARY TRANSFORMATION [19] I. A Church which goes forth [20-24] Taking the first step, being involved and supportive, bearing fruit and rejoicing [24] II. Pastoral activity and conversion [25-33] An ecclesial renewal which cannot be deferred [27-33] III. From the heart of the Gospel [34-39] IV. A mission embodied within human limits [40-45] V. A mother with an open heart [46-49] CHAPTER TWO AMID THE CRISIS OF COMMUNAL COMMITMENT [50-51] I. Some challenges of today’s world [52-75] No to an economy of exclusion [53-54] No to the new idolatry of money [55-56] No to a financial system which rules rather than serves [57-58] No to the inequality which spawns violence [59-60] Some cultural challenges [61-67] Challenges to inculturating the faith [68-70] Challenges from urban cultures [71-75] II. Temptations faced by pastoral workers [76-109] Yes to the challenge of a missionary spirituality [78-80] No to selfishness and spiritual sloth [81-83] No to a sterile pessimism [84-86] Yes to the new relationships brought by Christ [87-92] No to spiritual worldliness [93-97] No to warring among ourselves [98-101] Other ecclesial challenges [102-109] CHAPTER THREE THE PROCLAMATION OF THE GOSPEL [110] I. The entire people of God proclaims the Gospel [111-134] A people for everyone [112-114] A people of many faces [115-118] We are all missionary disciples [119-121] The evangelizing power of popular piety [122-126] Person to person [127-129] Charisms at the service of a communion which evangelizes [130-131] Culture, thought and education [132-134] II. The homily [135-144] The liturgical context [137-138] A mother’s conversation [139-141] Words which set hearts on fire [142-144] III. Preparing to preach [145-159] Reverence for truth [146-148] Personalizing the word [149-151] Spiritual reading [152-153] An ear to the people [154-155] Homiletic resources [156-159] IV. Evangelization and the deeper understanding of the kerygma [160-175] Kerygmatic and mystagogical catechesis [163-168] Personal accompaniment in processes of growth [169-173] Centred on the word of God [174-175] CHAPTER FOUR THE SOCIAL DIMENSION OF EVANGELIZATION [176] I. Communal and societal repercussions of the kerygma [177-185] Confession of faith and commitment to society [178-179] The kingdom and its challenge [180-181] The Church’s teaching on social questions [182-185] II. The inclusion of the poor in society [186-216] In union with God, we hear a plea [187-192] Fidelity to the Gospel, lest we run in vain [193-196] The special place of the poor in God’s people [197-201] The economy and the distribution of income [202-208] Concern for the vulnerable [209-216] III. The common good and peace in society [217-237] Time is greater than space [222-225] Unity prevails over conflict [226-230] Realities are more important than ideas [231-233] The whole is greater than the part [234-237] IV. Social dialogue as a contribution to peace [238-258] Dialogue between faith, reason and science [242-243] Ecumenical dialogue [244-246] Relations with Judaism [247-249] Interreligious dialogue [250-254] Social dialogue in a context of religious freedom [255-258] CHAPTER FIVE SPIRIT-FILLED EVANGELIZERS [259-261] I. Reasons for a renewed missionary impulse [262-283] Personal encounter with the saving love of Jesus [264-267] The spiritual savour of being a people [268-274] The mysterious working of the risen Christ and his Spirit [275-280] The missionary power of intercessory prayer [281-283] II. Mary, Mother of Evangelization [284-288] Jesus’ gift to his people [285-286] Star of the new Evangelization [287-288] ___________________________________ 1. The joy of the gospel fills the hearts and lives of all who encounter Jesus. Those who accept his offer of salvation are set free from sin, sorrow, inner emptiness and loneliness. With Christ joy is constantly born anew. In this Exhortation I wish to encourage the Christian faithful to embark upon a new chapter of evangelization marked by this joy, while pointing out new paths for the Church’s journey in years to come. I. A joy ever new, a joy which is shared 2. The great danger in today’s world, pervaded as it is by consumerism, is the desolation and anguish born of a complacent yet covetous heart, the feverish pursuit of frivolous pleasures, and a blunted conscience. Whenever our interior life becomes caught up in its own interests and concerns, there is no longer room for others, no place for the poor. God’s voice is no longer heard, the quiet joy of his love is no longer felt, and the desire to do good fades. This is a very real danger for believers too. Many fall prey to it, and end up resentful, angry and listless. That is no way to live a dignified and fulfilled life; it is not God’s will for us, nor is it the life in the Spirit which has its source in the heart of the risen Christ. 3. I invite all Christians, everywhere, at this very moment, to a renewed personal encounter with Jesus Christ, or at least an openness to letting him encounter them; I ask all of you to do this unfailingly each day. No one should think that this invitation is not meant for him or her, since “no one is excluded from the joy brought by the Lord”.[1] The Lord does not disappoint those who take this risk; whenever we take a step towards Jesus, we come to realize that he is already there, waiting for us with open arms. Now is the time to say to Jesus: “Lord, I have let myself be deceived; in a thousand ways I have shunned your love, yet here I am once more, to renew my covenant with you. I need you. Save me once again, Lord, take me once more into your redeeming embrace”. How good it feels to come back to him whenever we are lost! Let me say this once more: God never tires of forgiving us; we are the ones who tire of seeking his mercy. Christ, who told us to forgive one another “seventy times seven” (Mt 18:22) has given us his example: he has forgiven us seventy times seven. Time and time again he bears us on his shoulders. No one can strip us of the dignity bestowed upon us by this boundless and unfailing love. With a tenderness which never disappoints, but is always capable of restoring our joy, he makes it possible for us to lift up our heads and to start anew. Let us not flee from the resurrection of Jesus, let us never give up, come what will. May nothing inspire more than his life, which impels us onwards! 4. The books of the Old Testament predicted that the joy of salvation would abound in messianic times. The prophet Isaiah exultantly salutes the awaited Messiah: “You have multiplied the nation, you have increased its joy” (9:3). He exhorts those who dwell on Zion to go forth to meet him with song: “Shout aloud and sing for joy!” (12:6). The prophet tells those who have already seen him from afar to bring the message to others: “Get you up to a high mountain, O herald of good tidings to Zion; lift up your voice with strength, O herald of good tidings to Jerusalem” (40:9). All creation shares in the joy of salvation: “Sing for joy, O heavens, and exult, O earth! Break forth, O mountains, into singing! For the Lord has comforted his people, and will have compassion on his suffering ones” (49:13). Zechariah, looking to the day of the Lord, invites the people to acclaim the king who comes “humble and riding on a donkey”: “Rejoice greatly, O daughter Zion! Shout aloud, O daughter Jerusalem! Lo, your king comes to you; triumphant and victorious is he” (9:9). Perhaps the most exciting invitation is that of the prophet Zephaniah, who presents God with his people in the midst of a celebration overflowing with the joy of salvation. I find it thrilling to reread this text: “The Lord, your God is in your midst, a warrior who gives you the victory; he will rejoice over you with gladness, he will renew you in his love; he will exult over you with loud singing, as on a day of festival” (3:17). This is the joy which we experience daily, amid the little things of life, as a response to the loving invitation of God our Father: “My child, treat yourself well, according to your means… Do not deprive yourself of the day’s enjoyment” (Sir 14:11, 14). What tender paternal love echoes in these words! 5. The Gospel, radiant with the glory of Christ’s cross, constantly invites us to rejoice. A few examples will suffice. “Rejoice!” is the angel’s greeting to Mary (Lk 1:28). Mary’s visit to Elizabeth makes John leap for joy in his mother’s womb (cf. Lk 1:41). In her song of praise, Mary proclaims: “My spirit rejoices in God my Saviour” (Lk 1:47). When Jesus begins his ministry, John cries out: “For this reason, my joy has been fulfilled” (Jn 3:29). Jesus himself “rejoiced in the Holy Spirit” (Lk 10:21). His message brings us joy: “I have said these things to you, so that my joy may be in you, and that your joy may be complete” (Jn 15:11). Our Christian joy drinks of the wellspring of his brimming heart. He promises his disciples: “You will be sorrowful, but your sorrow will turn into joy” (Jn 16:20). He then goes on to say: “But I will see you again and your hearts will rejoice, and no one will take your joy from you” (Jn 16:22). The disciples “rejoiced” (Jn 20:20) at the sight of the risen Christ. In the Acts of the Apostles we read that the first Christians “ate their food with glad and generous hearts” (2:46). Wherever the disciples went, “there was great joy” (8:8); even amid persecution they continued to be “filled with joy” (13:52). The newly baptized eunuch “went on his way rejoicing” (8:39), while Paul’s jailer “and his entire household rejoiced that he had become a believer in God” (16:34). Why should we not also enter into this great stream of joy? 6. There are Christians whose lives seem like Lent without Easter. I realize of course that joy is not expressed the same way at all times in life, especially at moments of great difficulty. Joy adapts and changes, but it always endures, even as a flicker of light born of our personal certainty that, when everything is said and done, we are infinitely loved. I understand the grief of people who have to endure great suffering, yet slowly but surely we all have to let the joy of faith slowly revive as a quiet yet firm trust, even amid the greatest distress: “My soul is bereft of peace; I have forgotten what happiness is… But this I call to mind, and therefore I have hope: the steadfast love of the Lord never ceases, his mercies never come to an end; they are new every morning. Great is your faithfulness… It is good that one should wait quietly for the salvation of the Lord” (Lam 3:17, 21-23, 26). 7. Sometimes we are tempted to find excuses and complain, acting as if we could only be happy if a thousand conditions were met. To some extent this is because our “technological society has succeeded in multiplying occasions of pleasure, yet has found it very difficult to engender joy”.[2] I can say that the most beautiful and natural expressions of joy which I have seen in my life were in poor people who had little to hold on to. I also think of the real joy shown by others who, even amid pressing professional obligations, were able to preserve, in detachment and simplicity, a heart full of faith. In their own way, all these instances of joy flow from the infinite love of God, who has revealed himself to us in Jesus Christ. I never tire of repeating those words of Benedict XVI which take us to the very heart of the Gospel: “Being a Christian is not the result of an ethical choice or a lofty idea, but the encounter with an event, a person, which gives life a new horizon and a decisive direction”.[3] 8. Thanks solely to this encounter – or renewed encounter – with God’s love, which blossoms into an enriching friendship, we are liberated from our narrowness and self-absorption. We become fully human when we become more than human, when we let God bring us beyond ourselves in order to attain the fullest truth of our being. Here we find the source and inspiration of all our efforts at evangelization. For if we have received the love which restores meaning to our lives, how can we fail to share that love with others? II. The delightful and comforting joy of evangelizing 9. Goodness always tends to spread. Every authentic experience of truth and goodness seeks by its very nature to grow within us, and any person who has experienced a profound liberation becomes more sensitive to the needs of others. As it expands, goodness takes root and develops. If we wish to lead a dignified and fulfilling life, we have to reach out to others and seek their good. In this regard, several sayings of Saint Paul will not surprise us: “The love of Christ urges us on” (2 Cor 5:14); “Woe to me if I do not proclaim the Gospel” (1 Cor 9:16). 10. The Gospel offers us the chance to live life on a higher plane, but with no less intensity: “Life grows by being given away, and it weakens in isolation and comfort. Indeed, those who enjoy life most are those who leave security on the shore and become excited by the mission of communicating life to others”.[4] When the Church summons Christians to take up the task of evangelization, she is simply pointing to the source of authentic personal fulfilment. For “here we discover a profound law of reality: that life is attained and matures in the measure that it is offered up in order to give life to others. This is certainly what mission means”.[5] Consequently, an evangelizer must never look like someone who has just come back from a funeral! Let us recover and deepen our enthusiasm, that “delightful and comforting joy of evangelizing, even when it is in tears that we must sow… And may the world of our time, which is searching, sometimes with anguish, sometimes with hope, be enabled to receive the good news not from evangelizers who are dejected, discouraged, impatient or anxious, but from ministers of the Gospel whose lives glow with fervour, who have first received the joy of Christ”.[6] Eternal newness 11. A renewal of preaching can offer believers, as well as the lukewarm and the non-practising, new joy in the faith and fruitfulness in the work of evangelization. The heart of its message will always be the same: the God who revealed his immense love in the crucified and risen Christ. God constantly renews his faithful ones, whatever their age: “They shall mount up with wings like eagles, they shall run and not be weary, they shall walk and not be faint” (Is 40:31). Christ is the “eternal Gospel” (Rev 14:6); he “is the same yesterday and today and forever” (Heb 13:8), yet his riches and beauty are inexhaustible. He is for ever young and a constant source of newness. The Church never fails to be amazed at “the depth of the riches and wisdom and knowledge of God” (Rom 11:33). Saint John of the Cross says that “the thicket of God’s wisdom and knowledge is so deep and so broad that the soul, however much it has come to know of it, can always penetrate deeper within it”.[7] Or as Saint Irenaeus writes: “By his coming, Christ brought with him all newness”.[8] With this newness he is always able to renew our lives and our communities, and even if the Christian message has known periods of darkness and ecclesial weakness, it will never grow old. Jesus can also break through the dull categories with which we would enclose him and he constantly amazes us by his divine creativity. Whenever we make the effort to return to the source and to recover the original freshness of the Gospel, new avenues arise, new paths of creativity open up, with different forms of expression, more eloquent signs and words with new meaning for today’s world. Every form of authentic evangelization is always “new”. 12. Though it is true that this mission demands great generosity on our part, it would be wrong to see it as a heroic individual undertaking, for it is first and foremost the Lord’s work, surpassing anything which we can see and understand. Jesus is “the first and greatest evangelizer”.[9] In every activity of evangelization, the primacy always belongs to God, who has called us to cooperate with him and who leads us on by the power of his Spirit. The real newness is the newness which God himself mysteriously brings about and inspires, provokes, guides and accompanies in a thousand ways. The life of the Church should always reveal clearly that God takes the initiative, that “he has loved us first” (1 Jn 4:19) and that he alone “gives the growth” (1 Cor 3:7). This conviction enables us to maintain a spirit of joy in the midst of a task so demanding and challenging that it engages our entire life. God asks everything of us, yet at the same time he offers everything to us. 13. Nor should we see the newness of this mission as entailing a kind of displacement or forgetfulness of the living history which surrounds us and carries us forward. Memory is a dimension of our faith which we might call “deuteronomic”, not unlike the memory of Israel itself. Jesus leaves us the Eucharist as the Church’s daily remembrance of, and deeper sharing in, the event of his Passover (cf. Lk 22:19). The joy of evangelizing always arises from grateful remembrance: it is a grace which we constantly need to implore. The apostles never forgot the moment when Jesus touched their hearts: “It was about four o’clock in the afternoon” (Jn 1:39). Together with Jesus, this remembrance makes present to us “a great cloud of witnesses” (Heb 12:1), some of whom, as believers, we recall with great joy: “Remember your leaders, those who spoke to you the word of God” (Heb 13:7). Some of them were ordinary people who were close to us and introduced us to the life of faith: “I am reminded of your sincere faith, a faith that dwelt first in your grandmother Lois and your mother Eunice” (2 Tim 1:5). The believer is essentially “one who remembers”. III. The new evangelization for the transmission of the faith 14. Attentive to the promptings of the Holy Spirit who helps us together to read the signs of the times, the XIII Ordinary General Assembly of the Synod of Bishops gathered from 7-28 October 2012 to discuss the theme: The New Evangelization for the Transmission of the Christian Faith. The Synod reaffirmed that the new evangelization is a summons addressed to all and that it is carried out in three principal settings.[10] 15. In first place, we can mention the area of ordinary pastoral ministry, which is “animated by the fire of the Spirit, so as to inflame the hearts of the faithful who regularly take part in community worship and gather on the Lord’s day to be nourished by his word and by the bread of eternal life”.[11] In this category we can also include those members of faithful who preserve a deep and sincere faith, expressing it in different ways, but seldom taking part in worship. Ordinary pastoral ministry seeks to help believers to grow spiritually so that they can respond to God’s love ever more fully in their lives. A second area is that of “the baptized whose lives do not reflect the demands of Baptism”,[12] who lack a meaningful relationship to the Church and no longer experience the consolation born of faith. The Church, in her maternal concern, tries to help them experience a conversion which will restore the joy of faith to their hearts and inspire a commitment to the Gospel. Lastly, we cannot forget that evangelization is first and foremost about preaching the Gospel to those who do not know Jesus Christ or who have always rejected him. Many of them are quietly seeking God, led by a yearning to see his face, even in countries of ancient Christian tradition. All of them have a right to receive the Gospel. Christians have the duty to proclaim the Gospel without excluding anyone. Instead of seeming to impose new obligations, they should appear as people who wish to share their joy, who point to a horizon of beauty and who invite others to a delicious banquet. It is not by proselytizing that the Church grows, but “by attraction”.[13] John Paul II asked us to recognize that “there must be no lessening of the impetus to preach the Gospel” to those who are far from Christ, “because this is the first task of the Church”.[14] Indeed, “today missionary activity still represents the greatest challenge for the Church”[15] and “the missionary task must remain foremost”.[16] What would happen if we were to take these words seriously? We would realize that missionary outreach is paradigmatic for all the Church’s activity. Along these lines the Latin American bishops stated that we “cannot passively and calmly wait in our church buildings”;[17] we need to move “from a pastoral ministry of mere conservation to a decidedly missionary pastoral ministry”.[18] This task continues to be a source of immense joy for the Church: “Just so, I tell you, there will be more joy in heaven over one sinner who repents than ninety-nine righteous persons who need no repentance” (Lk 15:7). The scope and limits of this Exhortation 16. I was happy to take up the request of the Fathers of the Synod to write this Exhortation.[19] In so doing, I am reaping the rich fruits of the Synod’s labours. In addition, I have sought advice from a number of people and I intend to express my own concerns about this particular chapter of the Church’s work of evangelization. Countless issues involving evangelization today might be discussed here, but I have chosen not to explore these many questions which call for further reflection and study. Nor do I believe that the papal magisterium should be expected to offer a definitive or complete word on every question which affects the Church and the world. It is not advisable for the Pope to take the place of local Bishops in the discernment of every issue which arises in their territory. In this sense, I am conscious of the need to promote a sound “decentralization”. 17. Here I have chosen to present some guidelines which can encourage and guide the whole Church in a new phase of evangelization, one marked by enthusiasm and vitality. In this context, and on the basis of the teaching of the Dogmatic Constitution Lumen Gentium, I have decided, among other themes, to discuss at length the following questions: a) the reform of the Church in her missionary outreach; b) the temptations faced by pastoral workers; c) the Church, understood as the entire People of God which evangelizes; d) the homily and its preparation; e) the inclusion of the poor in society; f) peace and dialogue within society; g) the spiritual motivations for mission. 18. I have dealt extensively with these topics, with a detail which some may find excessive. But I have done so, not with the intention of providing an exhaustive treatise but simply as a way of showing their important practical implications for the Church’s mission today. All of them help give shape to a definite style of evangelization which I ask you to adopt in every activity which you undertake. In this way, we can take up, amid our daily efforts, the biblical exhortation: “Rejoice in the Lord always; again I will say: Rejoice” (Phil 4:4). CHAPTER ONE THE CHURCH’S MISSIONARY TRANSFORMATION 19. Evangelization takes place in obedience to the missionary mandate of Jesus: “Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you” (Mt 28:19-20). In these verses we see how the risen Christ sent his followers to preach the Gospel in every time and place, so that faith in him might spread to every corner of the earth. I. A Church which goes forth 20. The word of God constantly shows us how God challenges those who believe in him “to go forth”. Abraham received the call to set out for a new land (cf. Gen 12:1-3). Moses heard God’s call: “Go, I send you” (Ex 3:10) and led the people towards the promised land (cf. Ex 3:17). To Jeremiah God says: “To all whom I send you, you shall go” (Jer 1:7). In our day Jesus’ command to “go and make disciples” echoes in the changing scenarios and ever new challenges to the Church’s mission of evangelization, and all of us are called to take part in this new missionary “going forth”. Each Christian and every community must discern the path that the Lord points out, but all of us are asked to obey his call to go forth from our own comfort zone in order to reach all the “peripheries” in need of the light of the Gospel. 21. The Gospel joy which enlivens the community of disciples is a missionary joy. The seventy-two disciples felt it as they returned from their mission (cf. Lk 10:17). Jesus felt it when he rejoiced in the Holy Spirit and praised the Father for revealing himself to the poor and the little ones (cf. Lk 10:21). It was felt by the first converts who marvelled to hear the apostles preaching “in the native language of each” (Acts 2:6) on the day of Pentecost. This joy is a sign that the Gospel has been proclaimed and is bearing fruit. Yet the drive to go forth and give, to go out from ourselves, to keep pressing forward in our sowing of the good seed, remains ever present. The Lord says: “Let us go on to the next towns that I may preach there also, for that is why I came out” (Mk 1:38). Once the seed has been sown in one place, Jesus does not stay behind to explain things or to perform more signs; the Spirit moves him to go forth to other towns. 22. God’s word is unpredictable in its power. The Gospel speaks of a seed which, once sown, grows by itself, even as the farmer sleeps (Mk 4:26-29). The Church has to accept this unruly freedom of the word, which accomplishes what it wills in ways that surpass our calculations and ways of thinking. 23. The Church’s closeness to Jesus is part of a common journey; “communion and mission are profoundly interconnected”.[20] In fidelity to the example of the Master, it is vitally important for the Church today to go forth and preach the Gospel to all: to all places, on all occasions, without hesitation, reluctance or fear. The joy of the Gospel is for all people: no one can be excluded. That is what the angel proclaimed to the shepherds in Bethlehem: “Be not afraid; for behold, I bring you good news of a great joy which will come to all the people (Lk 2:10). The Book of Revelation speaks of “an eternal Gospel to proclaim to those who dwell on earth, to every nation and tongue and tribe and people” (Rev 14:6). Taking the first step, being involved and supportive, bearing fruit and rejoicing 24. The Church which “goes forth” is a community of missionary disciples who take the first step, who are involved and supportive, who bear fruit and rejoice. An evangelizing community knows that the Lord has taken the initiative, he has loved us first (cf. 1 Jn 4:19), and therefore we can move forward, boldly take the initiative, go out to others, seek those who have fallen away, stand at the crossroads and welcome the outcast. Such a community has an endless desire to show mercy, the fruit of its own experience of the power of the Father’s infinite mercy. Let us try a little harder to take the first step and to become involved. Jesus washed the feet of his disciples. The Lord gets involved and he involves his own, as he kneels to wash their feet. He tells his disciples: “You will be blessed if you do this” (Jn 13:17). An evangelizing community gets involved by word and deed in people’s daily lives; it bridges distances, it is willing to abase itself if necessary, and it embraces human life, touching the suffering flesh of Christ in others. Evangelizers thus take on the “smell of the sheep” and the sheep are willing to hear their voice. An evangelizing community is also supportive, standing by people at every step of the way, no matter how difficult or lengthy this may prove to be. It is familiar with patient expectation and apostolic endurance. Evangelization consists mostly of patience and disregard for constraints of time. Faithful to the Lord’s gift, it also bears fruit. An evangelizing community is always concerned with fruit, because the Lord wants her to be fruitful. It cares for the grain and does not grow impatient at the weeds. The sower, when he sees weeds sprouting among the grain does not grumble or overreact. He or she finds a way to let the word take flesh in a particular situation and bear fruits of new life, however imperfect or incomplete these may appear. The disciple is ready to put his or her whole life on the line, even to accepting martyrdom, in bearing witness to Jesus Christ, yet the goal is not to make enemies but to see God’s word accepted and its capacity for liberation and renewal revealed. Finally an evangelizing community is filled with joy; it knows how to rejoice always. It celebrates every small victory, every step forward in the work of evangelization. Evangelization with joy becomes beauty in the liturgy, as part of our daily concern to spread goodness. The Church evangelizes and is herself evangelized through the beauty of the liturgy, which is both a celebration of the task of evangelization and the source of her renewed self-giving. II. Pastoral activity and conversion 25. I am aware that nowadays documents do not arouse the same interest as in the past and that they are quickly forgotten. Nevertheless, I want to emphasize that what I am trying to express here has a programmatic significance and important consequences. I hope that all communities will devote the necessary effort to advancing along the path of a pastoral and missionary conversion which cannot leave things as they presently are. “Mere administration” can no longer be enough.[21] Throughout the world, let us be “permanently in a state of mission”.[22] 26. Paul VI invited us to deepen the call to renewal and to make it clear that renewal does not only concern individuals but the entire Church. Let us return to a memorable text which continues to challenge us. “The Church must look with penetrating eyes within herself, ponder the mystery of her own being… This vivid and lively self-awareness inevitably leads to a comparison between the ideal image of the Church as Christ envisaged her and loved her as his holy and spotless bride (cf. Eph 5:27), and the actual image which the Church presents to the world today... This is the source of the Church’s heroic and impatient struggle for renewal: the struggle to correct those flaws introduced by her members which her own self-examination, mirroring her exemplar, Christ, points out to her and condemns”.[23] The Second Vatican Council presented ecclesial conversion as openness to a constant self-renewal born of fidelity to Jesus Christ: “Every renewal of the Church essentially consists in an increase of fidelity to her own calling… Christ summons the Church as she goes her pilgrim way… to that continual reformation of which she always has need, in so far as she is a human institution here on earth”.[24] There are ecclesial structures which can hamper efforts at evangelization, yet even good structures are only helpful when there is a life constantly driving, sustaining and assessing them. Without new life and an authentic evangelical spirit, without the Church’s “fidelity to her own calling”, any new structure will soon prove ineffective. An ecclesial renewal which cannot be deferred 27. I dream of a “missionary option”, that is, a missionary impulse capable of transforming everything, so that the Church’s customs, ways of doing things, times and schedules, language and structures can be suitably channeled for the evangelization of today’s world rather than for her self-preservation. The renewal of structures demanded by pastoral conversion can only be understood in this light: as part of an effort to make them more mission-oriented, to make ordinary pastoral activity on every level more inclusive and open, to inspire in pastoral workers a constant desire to go forth and in this way to elicit a positive response from all those whom Jesus summons to friendship with himself. As John Paul II once said to the Bishops of Oceania: “All renewal in the Church must have mission as its goal if it is not to fall prey to a kind of ecclesial introversion”.[25] 28. The parish is not an outdated institution; precisely because it possesses great flexibility, it can assume quite different contours depending on the openness and missionary creativity of the pastor and the community. While certainly not the only institution which evangelizes, if the parish proves capable of self-renewal and constant adaptivity, it continues to be “the Church living in the midst of the homes of her sons and daughters”.[26] This presumes that it really is in contact with the homes and the lives of its people, and does not become a useless structure out of touch with people or a self-absorbed group made up of a chosen few. The parish is the presence of the Church in a given territory, an environment for hearing God’s word, for growth in the Christian life, for dialogue, proclamation, charitable outreach, worship and celebration.[27] In all its activities the parish encourages and trains its members to be evangelizers.[28] It is a community of communities, a sanctuary where the thirsty come to drink in the midst of their journey, and a centre of constant missionary outreach. We must admit, though, that the call to review and renew our parishes has not yet sufficed to bring them nearer to people, to make them environments of living communion and participation, and to make them completely mission-oriented. 29. Other Church institutions, basic communities and small communities, movements, and forms of association are a source of enrichment for the Church, raised up by the Spirit for evangelizing different areas and sectors. Frequently they bring a new evangelizing fervour and a new capacity for dialogue with the world whereby the Church is renewed. But it will prove beneficial for them not to lose contact with the rich reality of the local parish and to participate readily in the overall pastoral activity of the particular Church.[29] This kind of integration will prevent them from concentrating only on part of the Gospel or the Church, or becoming nomads without roots. 30. Each particular Church, as a portion of the Catholic Church under the leadership of its bishop, is likewise called to missionary conversion. It is the primary subject of evangelization,[30] since it is the concrete manifestation of the one Church in one specific place, and in it “the one, holy, catholic, and apostolic Church of Christ is truly present and operative”.[31] It is the Church incarnate in a certain place, equipped with all the means of salvation bestowed by Christ, but with local features. Its joy in communicating Jesus Christ is expressed both by a concern to preach him to areas in greater need and in constantly going forth to the outskirts of its own territory or towards new sociocultural settings.[32] Wherever the need for the light and the life of the Risen Christ is greatest, it will want to be there.[33] To make this missionary impulse ever more focused, generous and fruitful, I encourage each particular Church to undertake a resolute process of discernment, purification and reform. 31. The bishop must always foster this missionary communion in his diocesan Church, following the ideal of the first Christian communities, in which the believers were of one heart and one soul (cf. Acts 4:32). To do so, he will sometimes go before his people, pointing the way and keeping their hope vibrant. At other times, he will simply be in their midst with his unassuming and merciful presence. At yet other times, he will have to walk after them, helping those who lag behind and – above all – allowing the flock to strike out on new paths. In his mission of fostering a dynamic, open and missionary communion, he will have to encourage and develop the means of participation proposed in the Code of Canon Law,[34] and other forms of pastoral dialogue, out of a desire to listen to everyone and not simply to those who would tell him what he would like to hear. Yet the principal aim of these participatory processes should not be ecclesiastical organization but rather the missionary aspiration of reaching everyone. 32. Since I am called to put into practice what I ask of others, I too must think about a conversion of the papacy. It is my duty, as the Bishop of Rome, to be open to suggestions which can help make the exercise of my ministry more faithful to the meaning which Jesus Christ wished to give it and to the present needs of evangelization. Pope John Paul II asked for help in finding “a way of exercising the primacy which, while in no way renouncing what is essential to its mission, is nonetheless open to a new situation”.[35] We have made little progress in this regard. The papacy and the central structures of the universal Church also need to hear the call to pastoral conversion. The Second Vatican Council stated that, like the ancient patriarchal Churches, episcopal conferences are in a position “to contribute in many and fruitful ways to the concrete realization of the collegial spirit”.[36] Yet this desire has not been fully realized, since a juridical status of episcopal conferences which would see them as subjects of specific attributions, including genuine doctrinal authority, has not yet been sufficiently elaborated.[37] Excessive centralization, rather than proving helpful, complicates the Church’s life and her missionary outreach. 33. Pastoral ministry in a missionary key seeks to abandon the complacent attitude that says: “We have always done it this way”. I invite everyone to be bold and creative in this task of rethinking the goals, structures, style and methods of evangelization in their respective communities. A proposal of goals without an adequate communal search for the means of achieving them will inevitably prove illusory. I encourage everyone to apply the guidelines found in this document generously and courageously, without inhibitions or fear. The important thing is to not walk alone, but to rely on each other as brothers and sisters, and especially under the leadership of the bishops, in a wise and realistic pastoral discernment. III. From the heart of the Gospel 34. If we attempt to put all things in a missionary key, this will also affect the way we communicate the message. In today’s world of instant communication and occasionally biased media coverage, the message we preach runs a greater risk of being distorted or reduced to some of its secondary aspects. In this way certain issues which are part of the Church’s moral teaching are taken out of the context which gives them their meaning. The biggest problem is when the message we preach then seems identified with those secondary aspects which, important as they are, do not in and of themselves convey the heart of Christ’s message. We need to be realistic and not assume that our audience understands the full background to what we are saying, or is capable of relating what we say to the very heart of the Gospel which gives it meaning, beauty and attractiveness. 35. Pastoral ministry in a missionary style is not obsessed with the disjointed transmission of a multitude of doctrines to be insistently imposed. When we adopt a pastoral goal and a missionary style which would actually reach everyone without exception or exclusion, the message has to concentrate on the essentials, on what is most beautiful, most grand, most appealing and at the same time most necessary. The message is simplified, while losing none of its depth and truth, and thus becomes all the more forceful and convincing. 36. All revealed truths derive from the same divine source and are to be believed with the same faith, yet some of them are more important for giving direct expression to the heart of the Gospel. In this basic core, what shines forth is the beauty of the saving love of God made manifest in Jesus Christ who died and rose from the dead. In this sense, the Second Vatican Council explained, “in Catholic doctrine there exists an order or a ‘hierarchy’ of truths, since they vary in their relation to the foundation of the Christian faith”.[38] This holds true as much for the dogmas of faith as for the whole corpus of the Church’s teaching, including her moral teaching. 37. Saint Thomas Aquinas taught that the Church’s moral teaching has its own “hierarchy”, in the virtues and in the acts which proceed from them.[39] What counts above all else is “faith working through love” (Gal 5:6). Works of love directed to one’s neighbour are the most perfect external manifestation of the interior grace of the Spirit: “The foundation of the New Law is in the grace of the Holy Spirit, who is manifested in the faith which works through love”.[40] Thomas thus explains that, as far as external works are concerned, mercy is the greatest of all the virtues: “In itself mercy is the greatest of the virtues, since all the others revolve around it and, more than this, it makes up for their deficiencies. This is particular to the superior virtue, and as such it is proper to God to have mercy, through which his omnipotence is manifested to the greatest degree”.[41] 38. It is important to draw out the pastoral consequences of the Council’s teaching, which reflects an ancient conviction of the Church. First, it needs to be said that in preaching the Gospel a fitting sense of proportion has to be maintained. This would be seen in the frequency with which certain themes are brought up and in the emphasis given to them in preaching. For example, if in the course of the liturgical year a parish priest speaks about temperance ten times but only mentions charity or justice two or three times, an imbalance results, and precisely those virtues which ought to be most present in preaching and catechesis are overlooked. The same thing happens when we speak more about law than about grace, more about the Church than about Christ, more about the Pope than about God’s word. 39. Just as the organic unity existing among the virtues means that no one of them can be excluded from the Christian ideal, so no truth may be denied. The integrity of the Gospel message must not be deformed. What is more, each truth is better understood when related to the harmonious totality of the Christian message; in this context all of the truths are important and illumine one another. When preaching is faithful to the Gospel, the centrality of certain truths is evident and it becomes clear that Christian morality is not a form of stoicism, or self-denial, or merely a practical philosophy or a catalogue of sins and faults. Before all else, the Gospel invites us to respond to the God of love who saves us, to see God in others and to go forth from ourselves to seek the good of others. Under no circumstance can this invitation be obscured! All of the virtues are at the service of this response of love. If this invitation does not radiate forcefully and attractively, the edifice of the Church’s moral teaching risks becoming a house of cards, and this is our greatest risk. It would mean that it is not the Gospel which is being preached, but certain doctrinal or moral points based on specific ideological options. The message will run the risk of losing its freshness and will cease to have “the fragrance of the Gospel”. IV. A mission embodied within human limits 40. The Church is herself a missionary disciple; she needs to grow in her interpretation of the revealed word and in her understanding of truth. It is the task of exegetes and theologians to help “the judgment of the Church to mature”.[42] The other sciences also help to accomplish this, each in its own way. With reference to the social sciences, for example, John Paul II said that the Church values their research, which helps her “to derive concrete indications helpful for her magisterial mission”.[43] Within the Church countless issues are being studied and reflected upon with great freedom. Differing currents of thought in philosophy, theology and pastoral practice, if open to being reconciled by the Spirit in respect and love, can enable the Church to grow, since all of them help to express more clearly the immense riches of God’s word. For those who long for a monolithic body of doctrine guarded by all and leaving no room for nuance, this might appear as undesirable and leading to confusion. But in fact such variety serves to bring out and develop different facets of the inexhaustible riches of the Gospel.[44] 41. At the same time, today’s vast and rapid cultural changes demand that we constantly seek ways of expressing unchanging truths in a language which brings out their abiding newness. “The deposit of the faith is one thing... the way it is expressed is another”.[45] There are times when the faithful, in listening to completely orthodox language, take away something alien to the authentic Gospel of Jesus Christ, because that language is alien to their own way of speaking to and understanding one another. With the holy intent of communicating the truth about God and humanity, we sometimes give them a false god or a human ideal which is not really Christian. In this way, we hold fast to a formulation while failing to convey its substance. This is the greatest danger. Let us never forget that “the expression of truth can take different forms. The renewal of these forms of expression becomes necessary for the sake of transmitting to the people of today the Gospel message in its unchanging meaning”.[46] 42. All of this has great relevance for the preaching of the Gospel, if we are really concerned to make its beauty more clearly recognized and accepted by all. Of course, we will never be able to make the Church’s teachings easily understood or readily appreciated by everyone. Faith always remains something of a cross; it retains a certain obscurity which does not detract from the firmness of its assent. Some things are understood and appreciated only from the standpoint of this assent, which is a sister to love, beyond the range of clear reasons and arguments. We need to remember that all religious teaching ultimately has to be reflected in the teacher’s way of life, which awakens the assent of the heart by its nearness, love and witness. 43. In her ongoing discernment, the Church can also come to see that certain customs not directly connected to the heart of the Gospel, even some which have deep historical roots, are no longer properly understood and appreciated. Some of these customs may be beautiful, but they no longer serve as means of communicating the Gospel. We should not be afraid to re-examine them. At the same time, the Church has rules or precepts which may have been quite effective in their time, but no longer have the same usefulness for directing and shaping people’s lives. Saint Thomas Aquinas pointed out that the precepts which Christ and the apostles gave to the people of God “are very few”.[47] Citing Saint Augustine, he noted that the precepts subsequently enjoined by the Church should be insisted upon with moderation “so as not to burden the lives of the faithful” and make our religion a form of servitude, whereas “God’s mercy has willed that we should be free”.[48] This warning, issued many centuries ago, is most timely today. It ought to be one of the criteria to be taken into account in considering a reform of the Church and her preaching which would enable it to reach everyone. 44. Moreover, pastors and the lay faithful who accompany their brothers and sisters in faith or on a journey of openness to God must always remember what the Catechism of the Catholic Church teaches quite clearly: “Imputability and responsibility for an action can be diminished or even nullified by ignorance, inadvertence, duress, fear, habit, inordinate attachments, and other psychological or social factors”.[49] Consequently, without detracting from the evangelical ideal, they need to accompany with mercy and patience the eventual stages of personal growth as these progressively occur.[50] I want to remind priests that the confessional must not be a torture chamber but rather an encounter with the Lord’s mercy which spurs us on to do our best. A small step, in the midst of great human limitations, can be more pleasing to God than a life which appears outwardly in order but moves through the day without confronting great difficulties. Everyone needs to be touched by the comfort and attraction of God’s saving love, which is mysteriously at work in each person, above and beyond their faults and failings. 45. We see then that the task of evangelization operates within the limits of language and of circumstances. It constantly seeks to communicate more effectively the truth of the Gospel in a specific context, without renouncing the truth, the goodness and the light which it can bring whenever perfection is not possible. A missionary heart is aware of these limits and makes itself “weak with the weak... everything for everyone” (1 Cor 9:22). It never closes itself off, never retreats into its own security, never opts for rigidity and defensiveness. It realizes that it has to grow in its own understanding of the Gospel and in discerning the paths of the Spirit, and so it always does what good it can, even if in the process, its shoes get soiled by the mud of the street. V. A mother with an open heart 46. A Church which “goes forth” is a Church whose doors are open. Going out to others in order to reach the fringes of humanity does not mean rushing out aimlessly into the world. Often it is better simply to slow down, to put aside our eagerness in order to see and listen to others, to stop rushing from one thing to another and to remain with someone who has faltered along the way. At times we have to be like the father of the prodigal son, who always keeps his door open so that when the son returns, he can readily pass through it. 47. The Church is called to be the house of the Father, with doors always wide open. One concrete sign of such openness is that our church doors should always be open, so that if someone, moved by the Spirit, comes there looking for God, he or she will not find a closed door. There are other doors that should not be closed either. Everyone can share in some way in the life of the Church; everyone can be part of the community, nor should the doors of the sacraments be closed for simply any reason. This is especially true of the sacrament which is itself “the door”: baptism. The Eucharist, although it is the fullness of sacramental life, is not a prize for the perfect but a powerful medicine and nourishment for the weak.[51] These convictions have pastoral consequences that we are called to consider with prudence and boldness. Frequently, we act as arbiters of grace rather than its facilitators. But the Church is not a tollhouse; it is the house of the Father, where there is a place for everyone, with all their problems. 48. If the whole Church takes up this missionary impulse, she has to go forth to everyone without exception. But to whom should she go first? When we read the Gospel we find a clear indication: not so much our friends and wealthy neighbours, but above all the poor and the sick, those who are usually despised and overlooked, “those who cannot repay you” (Lk 14:14). There can be no room for doubt or for explanations which weaken so clear a message. Today and always, “the poor are the privileged recipients of the Gospel”,[52] and the fact that it is freely preached to them is a sign of the kingdom that Jesus came to establish. We have to state, without mincing words, that there is an inseparable bond between our faith and the poor. May we never abandon them. 49. Let us go forth, then, let us go forth to offer everyone the life of Jesus Christ. Here I repeat for the entire Church what I have often said to the priests and laity of Buenos Aires: I prefer a Church which is bruised, hurting and dirty because it has been out on the streets, rather than a Church which is unhealthy from being confined and from clinging to its own security. I do not want a Church concerned with being at the centre and which then ends by being caught up in a web of obsessions and procedures. If something should rightly disturb us and trouble our consciences, it is the fact that so many of our brothers and sisters are living without the strength, light and consolation born of friendship with Jesus Christ, without a community of faith to support them, without meaning and a goal in life. More than by fear of going astray, my hope is that we will be moved by the fear of remaining shut up within structures which give us a false sense of security, within rules which make us harsh judges, within habits which make us feel safe, while at our door people are starving and Jesus does not tire of saying to us: “Give them something to eat” (Mk 6:37). CHAPTER TWO AMID THE CRISIS OF COMMUNAL COMMITMENT 50. Before taking up some basic questions related to the work of evangelization, it may be helpful to mention briefly the context in which we all have to live and work. Today, we frequently hear of a “diagnostic overload” which is not always accompanied by improved and actually applicable methods of treatment. Nor would we be well served by a purely sociological analysis which would aim to embrace all of reality by employing an allegedly neutral and clinical method. What I would like to propose is something much more in the line of an evangelical discernment. It is the approach of a missionary disciple, an approach “nourished by the light and strength of the Holy Spirit”.[53] 51. It is not the task of the Pope to offer a detailed and complete analysis of contemporary reality, but I do exhort all the communities to an “ever watchful scrutiny of the signs of the times”.[54] This is in fact a grave responsibility, since certain present realities, unless effectively dealt with, are capable of setting off processes of dehumanization which would then be hard to reverse. We need to distinguish clearly what might be a fruit of the kingdom from what runs counter to God’s plan. This involves not only recognizing and discerning spirits, but also – and this is decisive – choosing movements of the spirit of good and rejecting those of the spirit of evil. I take for granted the different analyses which other documents of the universal magisterium have offered, as well as those proposed by the regional and national conferences of bishops. In this Exhortation I claim only to consider briefly, and from a pastoral perspective, certain factors which can restrain or weaken the impulse of missionary renewal in the Church, either because they threaten the life and dignity of God’s people or because they affect those who are directly involved in the Church’s institutions and in her work of evangelization. I. Some challenges of today’s world 52. In our time humanity is experiencing a turning-point in its history, as we can see from the advances being made in so many fields. We can only praise the steps being taken to improve people’s welfare in areas such as health care, education and communications. At the same time we have to remember that the majority of our contemporaries are barely living from day to day, with dire consequences. A number of diseases are spreading. The hearts of many people are gripped by fear and desperation, even in the so-called rich countries. The joy of living frequently fades, lack of respect for others and violence are on the rise, and inequality is increasingly evident. It is a struggle to live and, often, to live with precious little dignity. This epochal change has been set in motion by the enormous qualitative, quantitative, rapid and cumulative advances occuring in the sciences and in technology, and by their instant application in different areas of nature and of life. We are in an age of knowledge and information, which has led to new and often anonymous kinds of power. No to an economy of exclusion 53. Just as the commandment “Thou shalt not kill” sets a clear limit in order to safeguard the value of human life, today we also have to say “thou shalt not” to an economy of exclusion and inequality. Such an economy kills. How can it be that it is not a news item when an elderly homeless person dies of exposure, but it is news when the stock market loses two points? This is a case of exclusion. Can we continue to stand by when food is thrown away while people are starving? This is a case of inequality. Today everything comes under the laws of competition and the survival of the fittest, where the powerful feed upon the powerless. As a consequence, masses of people find themselves excluded and marginalized: without work, without possibilities, without any means of escape. Human beings are themselves considered consumer goods to be used and then discarded. We have created a “throw away” culture which is now spreading. It is no longer simply about exploitation and oppression, but something new. Exclusion ultimately has to do with what it means to be a part of the society in which we live; those excluded are no longer society’s underside or its fringes or its disenfranchised – they are no longer even a part of it. The excluded are not the “exploited” but the outcast, the “leftovers”. 54. In this context, some people continue to defend trickle-down theories which assume that economic growth, encouraged by a free market, will inevitably succeed in bringing about greater justice and inclusiveness in the world. This opinion, which has never been confirmed by the facts, expresses a crude and naïve trust in the goodness of those wielding economic power and in the sacralized workings of the prevailing economic system. Meanwhile, the excluded are still waiting. To sustain a lifestyle which excludes others, or to sustain enthusiasm for that selfish ideal, a globalization of indifference has developed. Almost without being aware of it, we end up being incapable of feeling compassion at the outcry of the poor, weeping for other people’s pain, and feeling a need to help them, as though all this were someone else’s responsibility and not our own. The culture of prosperity deadens us; we are thrilled if the market offers us something new to purchase. In the meantime all those lives stunted for lack of opportunity seem a mere spectacle; they fail to move us. No to the new idolatry of money 55. One cause of this situation is found in our relationship with money, since we calmly accept its dominion over ourselves and our societies. The current financial crisis can make us overlook the fact that it originated in a profound human crisis: the denial of the primacy of the human person! We have created new idols. The worship of the ancient golden calf (cf. Ex 32:1-35) has returned in a new and ruthless guise in the idolatry of money and the dictatorship of an impersonal economy lacking a truly human purpose. The worldwide crisis affecting finance and the economy lays bare their imbalances and, above all, their lack of real concern for human beings; man is reduced to one of his needs alone: consumption. 56. While the earnings of a minority are growing exponentially, so too is the gap separating the majority from the prosperity enjoyed by those happy few. This imbalance is the result of ideologies which defend the absolute autonomy of the marketplace and financial speculation. Consequently, they reject the right of states, charged with vigilance for the common good, to exercise any form of control. A new tyranny is thus born, invisible and often virtual, which unilaterally and relentlessly imposes its own laws and rules. Debt and the accumulation of interest also make it difficult for countries to realize the potential of their own economies and keep citizens from enjoying their real purchasing power. To all this we can add widespread corruption and self-serving tax evasion, which have taken on worldwide dimensions. The thirst for power and possessions knows no limits. In this system, which tends to devour everything which stands in the way of increased profits, whatever is fragile, like the environment, is defenseless before the interests of a deified market, which become the only rule. No to a financial system which rules rather than serves 57. Behind this attitude lurks a rejection of ethics and a rejection of God. Ethics has come to be viewed with a certain scornful derision. It is seen as counterproductive, too human, because it makes money and power relative. It is felt to be a threat, since it condemns the manipulation and debasement of the person. In effect, ethics leads to a God who calls for a committed response which is outside the categories of the marketplace. When these latter are absolutized, God can only be seen as uncontrollable, unmanageable, even dangerous, since he calls human beings to their full realization and to freedom from all forms of enslavement. Ethics – a non-ideological ethics – would make it possible to bring about balance and a more humane social order. With this in mind, I encourage financial experts and political leaders to ponder the words of one of the sages of antiquity: “Not to share one’s wealth with the poor is to steal from them and to take away their livelihood. It is not our own goods which we hold, but theirs”.[55] 58. A financial reform open to such ethical considerations would require a vigorous change of approach on the part of political leaders. I urge them to face this challenge with determination and an eye to the future, while not ignoring, of course, the specifics of each case. Money must serve, not rule! The Pope loves everyone, rich and poor alike, but he is obliged in the name of Christ to remind all that the rich must help, respect and promote the poor. I exhort you to generous solidarity and to the return of economics and finance to an ethical approach which favours human beings. No to the inequality which spawns violence 59. Today in many places we hear a call for greater security. But until exclusion and inequality in society and between peoples are reversed, it will be impossible to eliminate violence. The poor and the poorer peoples are accused of violence, yet without equal opportunities the different forms of aggression and conflict will find a fertile terrain for growth and eventually explode. When a society – whether local, national or global – is willing to leave a part of itself on the fringes, no political programmes or resources spent on law enforcement or surveillance systems can indefinitely guarantee tranquility. This is not the case simply because inequality provokes a violent reaction from those excluded from the system, but because the socioeconomic system is unjust at its root. Just as goodness tends to spread, the toleration of evil, which is injustice, tends to expand its baneful influence and quietly to undermine any political and social system, no matter how solid it may appear. If every action has its consequences, an evil embedded in the structures of a society has a constant potential for disintegration and death. It is evil crystallized in unjust social structures, which cannot be the basis of hope for a better future. We are far from the so-called “end of history”, since the conditions for a sustainable and peaceful development have not yet been adequately articulated and realized. 60. Today’s economic mechanisms promote inordinate consumption, yet it is evident that unbridled consumerism combined with inequality proves doubly damaging to the social fabric. Inequality eventually engenders a violence which recourse to arms cannot and never will be able to resolve. It serves only to offer false hopes to those clamouring for heightened security, even though nowadays we know that weapons and violence, rather than providing solutions, create new and more serious conflicts. Some simply content themselves with blaming the poor and the poorer countries themselves for their troubles; indulging in unwarranted generalizations, they claim that the solution is an “education” that would tranquilize them, making them tame and harmless. All this becomes even more exasperating for the marginalized in the light of the widespread and deeply rooted corruption found in many countries – in their governments, businesses and institutions – whatever the political ideology of their leaders. Some cultural challenges 61. We also evangelize when we attempt to confront the various challenges which can arise.[56] On occasion these may take the form of veritable attacks on religious freedom or new persecutions directed against Christians; in some countries these have reached alarming levels of hatred and violence. In many places, the problem is more that of widespread indifference and relativism, linked to disillusionment and the crisis of ideologies which has come about as a reaction to any-thing which might appear totalitarian. This not only harms the Church but the fabric of society as a whole. We should recognize how in a culture where each person wants to be bearer of his or her own subjective truth, it becomes difficult for citizens to devise a common plan which transcends individual gain and personal ambitions. 62. In the prevailing culture, priority is given to the outward, the immediate, the visible, the quick, the superficial and the provisional. What is real gives way to appearances. In many countries globalization has meant a hastened deterioration of their own cultural roots and the invasion of ways of thinking and acting proper to other cultures which are economically advanced but ethically debilitated. This fact has been brought up by bishops from various continents in different Synods. The African bishops, for example, taking up the Encyclical Sollicitudo Rei Socialis, pointed out years ago that there have been frequent attempts to make the African countries “parts of a machine, cogs on a gigantic wheel. This is often true also in the field of social communications which, being run by centres mostly in the northern hemisphere, do not always give due consideration to the priorities and problems of such countries or respect their cultural make-up”.[57] By the same token, the bishops of Asia “underlined the external influences being brought to bear on Asian cultures. New patterns of behaviour are emerging as a result of over-exposure to the mass media… As a result, the negative aspects of the media and entertainment industries are threatening traditional values, and in particular the sacredness of marriage and the stability of the family”.[58] 63. The Catholic faith of many peoples is nowadays being challenged by the proliferation of new religious movements, some of which tend to fundamentalism while others seem to propose a spirituality without God. This is, on the one hand, a human reaction to a materialistic, consumerist and individualistic society, but it is also a means of exploiting the weaknesses of people living in poverty and on the fringes of society, people who make ends meet amid great human suffering and are looking for immediate solutions to their needs. These religious movements, not without a certain shrewdness, come to fill, within a predominantly individualistic culture, a vacuum left by secularist rationalism. We must recognize that if part of our baptized people lack a sense of belonging to the Church, this is also due to certain structures and the occasionally unwelcoming atmosphere of some of our parishes and communities, or to a bureaucratic way of dealing with problems, be they simple or complex, in the lives of our people. In many places an administrative approach prevails over a pastoral approach, as does a concentration on administering the sacraments apart from other forms of evangelization. 64. The process of secularization tends to reduce the faith and the Church to the sphere of the private and personal. Furthermore, by completely rejecting the transcendent, it has produced a growing deterioration of ethics, a weakening of the sense of personal and collective sin, and a steady increase in relativism. These have led to a general sense of disorientation, especially in the periods of adolescence and young adulthood which are so vulnerable to change. As the bishops of the United States of America have rightly pointed out, while the Church insists on the existence of objective moral norms which are valid for everyone, “there are those in our culture who portray this teaching as unjust, that is, as opposed to basic human rights. Such claims usually follow from a form of moral relativism that is joined, not without inconsistency, to a belief in the absolute rights of individuals. In this view, the Church is perceived as promoting a particular prejudice and as interfering with individual freedom”.[59] We are living in an information-driven society which bombards us indiscriminately with data – all treated as being of equal importance – and which leads to remarkable superficiality in the area of moral discernment. In response, we need to provide an education which teaches critical thinking and encourages the development of mature moral values. 65. Despite the tide of secularism which has swept our societies, in many countries – even those where Christians are a minority – the Catholic Church is considered a credible institution by public opinion, and trusted for her solidarity and concern for those in greatest need. Again and again, the Church has acted as a mediator in finding solutions to problems affecting peace, social harmony, the land, the defence of life, human and civil rights, and so forth. And how much good has been done by Catholic schools and universities around the world! This is a good thing. Yet, we find it difficult to make people see that when we raise other questions less palatable to public opinion, we are doing so out of fidelity to precisely the same convictions about human dignity and the common good. 66. The family is experiencing a profound cultural crisis, as are all communities and social bonds. In the case of the family, the weakening of these bonds is particularly serious because the family is the fundamental cell of society, where we learn to live with others despite our differences and to belong to one another; it is also the place where parents pass on the faith to their children. Marriage now tends to be viewed as a form of mere emotional satisfaction that can be constructed in any way or modified at will. But the indispensible contribution of marriage to society transcends the feelings and momentary needs of the couple. As the French bishops have taught, it is not born “of loving sentiment, ephemeral by definition, but from the depth of the obligation assumed by the spouses who accept to enter a total communion of life”.[60] 67. The individualism of our postmodern and globalized era favours a lifestyle which weakens the development and stability of personal relationships and distorts family bonds. Pastoral activity needs to bring out more clearly the fact that our relationship with the Father demands and encourages a communion which heals, promotes and reinforces interpersonal bonds. In our world, especially in some countries, different forms of war and conflict are re-emerging, yet we Christians remain steadfast in our intention to respect others, to heal wounds, to build bridges, to strengthen relationships and to “bear one another’s burdens” (Gal 6:2). Today too, various associations for the defence of rights and the pursuit of noble goals are being founded. This is a sign of the desire of many people to contribute to social and cultural progress. Challenges to inculturating the faith 68. The Christian substratum of certain peoples – most of all in the West – is a living reality. Here we find, especially among the most needy, a moral resource which preserves the values of an authentic Christian humanism. Seeing reality with the eyes of faith, we cannot fail to acknowledge what the Holy Spirit is sowing. It would show a lack of trust in his free and unstinting activity to think that authentic Christian values are absent where great numbers of people have received baptism and express their faith and solidarity with others in a variety of ways. This means more than acknowledging occasional “seeds of the word”, since it has to do with an authentic Christian faith which has its own expressions and means of showing its relationship to the Church. The immense importance of a culture marked by faith cannot be overlooked; before the onslaught of contemporary secularism an evangelized culture, for all its limits, has many more resources than the mere sum total of believers. An evangelized popular culture contains values of faith and solidarity capable of encouraging the development of a more just and believing society, and possesses a particular wisdom which ought to be gratefully acknowledged. 69. It is imperative to evangelize cultures in order to inculturate the Gospel. In countries of Catholic tradition, this means encouraging, fostering and reinforcing a richness which already exists. In countries of other religious traditions, or profoundly secularized countries, it will mean sparking new processes for evangelizing culture, even though these will demand long-term planning. We must keep in mind, however, that we are constantly being called to grow. Each culture and social group needs purification and growth. In the case of the popular cultures of Catholic peoples, we can see deficiencies which need to be healed by the Gospel: machismo, alcoholism, domestic violence, low Mass attendance, fatalistic or superstitious notions which lead to sorcery, and the like. Popular piety itself can be the starting point for healing and liberation from these deficiencies. 70. It is also true that at times greater emphasis is placed on the outward expressions and traditions of some groups, or on alleged private revelations which would replace all else, than on the impulse of Christian piety. There is a kind of Christianity made up of devotions reflecting an individual and sentimental faith life which does not in fact correspond to authentic “popular piety”. Some people promote these expressions while not being in the least concerned with the advancement of society or the formation of the laity, and in certain cases they do so in order to obtain economic benefits or some power over others. Nor can we overlook the fact that in recent decades there has been a breakdown in the way Catholics pass down the Christian faith to the young. It is undeniable that many people feel disillusioned and no longer identify with the Catholic tradition. Growing numbers of parents do not bring their children for baptism or teach them how to pray. There is also a certain exodus towards other faith communities. The causes of this breakdown include: a lack of opportunity for dialogue in families, the influence of the communications media, a relativistic subjectivism, unbridled consumerism which feeds the market, lack of pastoral care among the poor, the failure of our institutions to be welcoming, and our difficulty in restoring a mystical adherence to the faith in a pluralistic religious landscape. Challenges from urban cultures 71. The new Jerusalem, the holy city (cf. Rev 21:2-4), is the goal towards which all of humanity is moving. It is curious that God’s revelation tells us that the fullness of humanity and of history is realized in a city. We need to look at our cities with a contemplative gaze, a gaze of faith which sees God dwelling in their homes, in their streets and squares. God’s presence accompanies the sincere efforts of individuals and groups to find encouragement and meaning in their lives. He dwells among them, fostering solidarity, fraternity, and the desire for goodness, truth and justice. This presence must not be contrived but found, uncovered. God does not hide himself from those who seek him with a sincere heart, even though they do so tentatively, in a vague and haphazard manner. 72. In cities, as opposed to the countryside, the religious dimension of life is expressed by different lifestyles, daily rhythms linked to places and people. In their daily lives people must often struggle for survival and this struggle contains within it a profound understanding of life which often includes a deep religious sense. We must examine this more closely in order to enter into a dialogue like that of our Lord and the Samaritan woman at the well where she sought to quench her thirst (cf. Jn 4:1-15). 73. New cultures are constantly being born in these vast new expanses where Christians are no longer the customary interpreters or generators of meaning. Instead, they themselves take from these cultures new languages, symbols, messages and paradigms which propose new approaches to life, approaches often in contrast with the Gospel of Jesus. A completely new culture has come to life and continues to grow in the cities. The Synod noted that today the changes taking place in these great spaces and the culture which they create are a privileged locus of the new evangelization.[61] This challenges us to imagine innovative spaces and possibilities for prayer and communion which are more attractive and meaningful for city dwellers. Through the influence of the media, rural areas are being affected by the same cultural changes, which are significantly altering their way of life as well. 74. What is called for is an evangelization capable of shedding light on these new ways of relating to God, to others and to the world around us, and inspiring essential values. It must reach the places where new narratives and paradigms are being formed, bringing the word of Jesus to the inmost soul of our cities. Cities are multicultural; in the larger cities, a connective network is found in which groups of people share a common imagination and dreams about life, and new human interactions arise, new cultures, invisible cities. Various subcultures exist side by side, and often practise segregation and violence. The Church is called to be at the service of a difficult dialogue. On the one hand, there are people who have the means needed to develop their personal and family lives, but there are also many “non-citizens”, “half citizens” and “urban remnants”. Cities create a sort of permanent ambivalence because, while they offer their residents countless possibilities, they also present many people with any number of obstacles to the full development of their lives. This contrast causes painful suffering. In many parts of the world, cities are the scene of mass protests where thousands of people call for freedom, a voice in public life, justice and a variety of other demands which, if not properly understood, will not be silenced by force. 75. We cannot ignore the fact that in cities human trafficking, the narcotics trade, the abuse and exploitation of minors, the abandonment of the elderly and infirm, and various forms of corruption and criminal activity take place. At the same time, what could be significant places of encounter and solidarity often become places of isolation and mutual distrust. Houses and neighbourhoods are more often built to isolate and protect than to connect and integrate. The proclamation of the Gospel will be a basis for restoring the dignity of human life in these contexts, for Jesus desires to pour out an abundance of life upon our cities (cf. Jn 10:10). The unified and complete sense of human life that the Gospel proposes is the best remedy for the ills of our cities, even though we have to realize that a uniform and rigid program of evangelization is not suited to this complex reality. But to live our human life to the fullest and to meet every challenge as a leaven of Gospel witness in every culture and in every city will make us better Christians and bear fruit in our cities. II. Temptations faced by pastoral workers 76. I feel tremendous gratitude to all those who are committed to working in and for the Church. Here I do not wish to discuss at length the activities of the different pastoral workers, from bishops down to those who provide the most humble and hidden services. Rather, I would like to reflect on the challenges that all of them must face in the context of our current globalized culture. But in justice, I must say first that the contribution of the Church in today’s world is enormous. The pain and the shame we feel at the sins of some members of the Church, and at our own, must never make us forget how many Christians are giving their lives in love. They help so many people to be healed or to die in peace in makeshift hospitals. They are present to those enslaved by different addictions in the poorest places on earth. They devote themselves to the education of children and young people. They take care of the elderly who have been forgotten by everyone else. They look for ways to communicate values in hostile environments. They are dedicated in many other ways to showing an immense love for humanity inspired by the God who became man. I am grateful for the beautiful example given to me by so many Christians who joyfully sacrifice their lives and their time. This witness comforts and sustains me in my own effort to overcome selfishness and to give more fully of myself. 77. As children of this age, though, all of us are in some way affected by the present globalized culture which, while offering us values and new possibilities, can also limit, condition and ultimately harm us. I am aware that we need to create spaces where pastoral workers can be helped and healed, “places where faith itself in the crucified and risen Jesus is renewed, where the most profound questions and daily concerns are shared, where deeper discernment about our experiences and life itself is undertaken in the light of the Gospel, for the purpose of directing individual and social decisions towards the good and beautiful”.[62] At the same time, I would like to call attention to certain particular temptations which affect pastoral workers. Yes to the challenge of a missionary spirituality 78. Today we are seeing in many pastoral workers, including consecrated men and women, an inordinate concern for their personal freedom and relaxation, which leads them to see their work as a mere appendage to their life, as if it were not part of their very identity. At the same time, the spiritual life comes to be identified with a few religious exercises which can offer a certain comfort but which do not encourage encounter with others, engagement with the world or a passion for evangelization. As a result, one can observe in many agents of evangelization, even though they pray, a heightened individualism, a crisis of identity and a cooling of fervour. These are three evils which fuel one another. 79. At times our media culture and some intellectual circles convey a marked scepticism with regard to the Church’s message, along with a certain cynicism. As a consequence, many pastoral workers, although they pray, develop a sort of inferiority complex which leads them to relativize or conceal their Christian identity and convictions. This produces a vicious circle. They end up being unhappy with who they are and what they do; they do not identify with their mission of evangelization and this weakens their commitment. They end up stifling the joy of mission with a kind of obsession about being like everyone else and possessing what everyone else possesses. Their work of evangelization thus becomes forced, and they devote little energy and very limited time to it. 80. Pastoral workers can thus fall into a relativism which, whatever their particular style of spirituality or way of thinking, proves even more dangerous than doctrinal relativism. It has to do with the deepest and inmost decisions that shape their way of life. This practical relativism consists in acting as if God did not exist, making decisions as if the poor did not exist, setting goals as if others did not exist, working as if people who have not received the Gospel did not exist. It is striking that even some who clearly have solid doctrinal and spiritual convictions frequently fall into a lifestyle which leads to an attachment to financial security, or to a desire for power or human glory at all cost, rather than giving their lives to others in mission. Let us not allow ourselves to be robbed of missionary enthusiasm! No to selfishness and spiritual sloth 81. At a time when we most need a missionary dynamism which will bring salt and light to the world, many lay people fear that they may be asked to undertake some apostolic work and they seek to avoid any responsibility that may take away from their free time. For example, it has become very difficult today to find trained parish catechists willing to persevere in this work for some years. Something similar is also happening with priests who are obsessed with protecting their free time. This is frequently due to the fact that people feel an overbearing need to guard their personal freedom, as though the task of evangelization was a dangerous poison rather than a joyful response to God’s love which summons us to mission and makes us fulfilled and productive. Some resist giving themselves over completely to mission and thus end up in a state of paralysis and acedia. 82. The problem is not always an excess of activity, but rather activity undertaken badly, without adequate motivation, without a spirituality which would permeate it and make it pleasurable. As a result, work becomes more tiring than necessary, even leading at times to illness. Far from a content and happy tiredness, this is a tense, burdensome, dissatisfying and, in the end, unbearable fatigue. This pastoral acedia can be caused by a number of things. Some fall into it because they throw themselves into unrealistic projects and are not satisfied simply to do what they reasonably can. Others, because they lack the patience to allow processes to mature; they want everything to fall from heaven. Others, because they are attached to a few projects or vain dreams of success. Others, because they have lost real contract with people and so depersonalize their work that they are more concerned with the road map than with the journey itself. Others fall into acedia because they are unable to wait; they want to dominate the rhythm of life. Today’s obsession with immediate results makes it hard for pastoral workers to tolerate anything that smacks of disagreement, possible failure, criticism, the cross. 83. And so the biggest threat of all gradually takes shape: “the gray pragmatism of the daily life of the Church, in which all appears to proceed normally, while in reality faith is wearing down and degenerating into small-mindedness”.[63] A tomb psychology thus develops and slowly transforms Christians into mummies in a museum. Disillusioned with reality, with the Church and with themselves, they experience a constant temptation to cling to a faint melancholy, lacking in hope, which seizes the heart like “the most precious of the devil’s potions”.[64] Called to radiate light and communicate life, in the end they are caught up in things that generate only darkness and inner weariness, and slowly consume all zeal for the apostolate. For all this, I repeat: Let us not allow ourselves to be robbed of the joy of evangelization! No to a sterile pessimism 84. The joy of the Gospel is such that it cannot be taken away from us by anyone or anything (cf. Jn 16:22). The evils of our world – and those of the Church – must not be excuses for diminishing our commitment and our fervour. Let us look upon them as challenges which can help us to grow. With the eyes of faith, we can see the light which the Holy Spirit always radiates in the midst of darkness, never forgetting that “where sin increased, grace has abounded all the more” (Rom 5:20). Our faith is challenged to discern how wine can come from water and how wheat can grow in the midst of weeds. Fifty years after the Second Vatican Council, we are distressed by the troubles of our age and far from naive optimism; yet the fact that we are more realistic must not mean that we are any less trusting in the Spirit or less generous. In this sense, we can once again listen to the words of Blessed John XXIII on the memorable day of 11 October 1962: “At times we have to listen, much to our regret, to the voices of people who, though burning with zeal, lack a sense of discretion and measure. In this modern age they can see nothing but prevarication and ruin … We feel that we must disagree with those prophets of doom who are always forecasting disaster, as though the end of the world were at hand. In our times, divine Providence is leading us to a new order of human relations which, by human effort and even beyond all expectations, are directed to the fulfilment of God’s superior and inscrutable designs, in which everything, even human setbacks, leads to the greater good of the Church”.[65] 85. One of the more serious temptations which stifles boldness and zeal is a defeatism which turns us into querulous and disillusioned pessimists, “sourpusses”. Nobody can go off to battle unless he is fully convinced of victory beforehand. If we start without confidence, we have already lost half the battle and we bury our talents. While painfully aware of our own frailties, we have to march on without giving in, keeping in mind what the Lord said to Saint Paul: “My grace is sufficient for you, for my power is made perfect in weakness” (2 Cor 12:9). Christian triumph is always a cross, yet a cross which is at the same time a victorious banner borne with aggressive tenderness against the assaults of evil. The evil spirit of defeatism is brother to the temptation to separate, before its time, the wheat from the weeds; it is the fruit of an anxious and self-centred lack of trust. 86. In some places a spiritual “desertification” has evidently come about, as the result of attempts by some societies to build without God or to eliminate their Christian roots. In those places “the Christian world is becoming sterile, and it is depleting itself like an overexploited ground, which transforms into a desert”.[66] In other countries, violent opposition to Christianity forces Christians to hide their faith in their own beloved homeland. This is another painful kind of desert. But family and the workplace can also be a parched place where faith nonetheless has to be preserved and communicated. Yet “it is starting from the experience of this desert, from this void, that we can again discover the joy of believing, its vital importance for us men and women. In the desert we rediscover the value of what is essential for living; thus in today’s world there are innumerable signs, often expressed implicitly or negatively, of the thirst for God, for the ultimate meaning of life. And in the desert people of faith are needed who, by the example of their own lives, point out the way to the Promised Land and keep hope alive”.[67] In these situations we are called to be living sources of water from which others can drink. At times, this becomes a heavy cross, but it was from the cross, from his pierced side, that our Lord gave himself to us as a source of living water. Let us not allow ourselves to be robbed of hope! Yes to the new relationships brought by Christ 87. Today, when the networks and means of human communication have made unprecedented advances, we sense the challenge of finding and sharing a “mystique” of living together, of mingling and encounter, of embracing and supporting one another, of stepping into this flood tide which, while chaotic, can become a genuine experience of fraternity, a caravan of solidarity, a sacred pilgrimage. Greater possibilities for communication thus turn into greater possibilities for encounter and solidarity for everyone. If we were able to take this route, it would be so good, so soothing, so liberating and hope-filled! To go out of ourselves and to join others is healthy for us. To be self-enclosed is to taste the bitter poison of immanence, and humanity will be worse for every selfish choice we make. 88. The Christian ideal will always be a summons to overcome suspicion, habitual mistrust, fear of losing our privacy, all the defensive attitudes which today’s world imposes on us. Many try to escape from others and take refuge in the comfort of their privacy or in a small circle of close friends, renouncing the realism of the social aspect of the Gospel. For just as some people want a purely spiritual Christ, without flesh and without the cross, they also want their interpersonal relationships provided by sophisticated equipment, by screens and systems which can be turned on and off on command. Meanwhile, the Gospel tells us constantly to run the risk of a face-to-face encounter with others, with their physical presence which challenges us, with their pain and their pleas, with their joy which infects us in our close and continuous interaction. True faith in the incarnate Son of God is inseparable from self-giving, from membership in the community, from service, from reconciliation with others. The Son of God, by becoming flesh, summoned us to the revolution of tenderness. 89. Isolation, which is a version of immanentism, can find expression in a false autonomy which has no place for God. But in the realm of religion it can also take the form of a spiritual consumerism tailored to one’s own unhealthy individualism. The return to the sacred and the quest for spirituality which mark our own time are ambiguous phenomena. Today, our challenge is not so much atheism as the need to respond adequately to many people’s thirst for God, lest they try to satisfy it with alienating solutions or with a disembodied Jesus who demands nothing of us with regard to others. Unless these people find in the Church a spirituality which can offer healing and liberation, and fill them with life and peace, while at the same time summoning them to fraternal communion and missionary fruitfulness, they will end up by being taken in by solutions which neither make life truly human nor give glory to God. 90. Genuine forms of popular religiosity are incarnate, since they are born of the incarnation of Christian faith in popular culture. For this reason they entail a personal relationship, not with vague spiritual energies or powers, but with God, with Christ, with Mary, with the saints. These devotions are fleshy, they have a face. They are capable of fostering relationships and not just enabling escapism. In other parts of our society, we see the growing attraction to various forms of a “spirituality of well-being” divorced from any community life, or to a “theology of prosperity” detached from responsibility for our brothers and sisters, or to depersonalized experiences which are nothing more than a form of self-centredness. 91. One important challenge is to show that the solution will never be found in fleeing from a personal and committed relationship with God which at the same time commits us to serving others. This happens frequently nowadays, as believers seek to hide or keep apart from others, or quietly flit from one place to another or from one task to another, without creating deep and stable bonds. “Imaginatio locorum et mutatio multos fefellit”.[68] This is a false remedy which cripples the heart and at times the body as well. We need to help others to realize that the only way is to learn how to encounter others with the right attitude, which is to accept and esteem them as companions along the way, without interior resistance. Better yet, it means learning to find Jesus in the faces of others, in their voices, in their pleas. And learning to suffer in the embrace of the crucified Jesus whenever we are unjustly attacked or meet with ingratitude, never tiring of our decision to live in fraternity.[69] 92. There indeed we find true healing, since the way to relate to others which truly heals instead of debilitating us, is a mystical fraternity, a contemplative fraternity. It is a fraternal love capable of seeing the sacred grandeur of our neighbour, of finding God in every human being, of tolerating the nuisances of life in common by clinging to the love of God, of opening the heart to divine love and seeking the happiness of others just as their heavenly Father does. Here and now, especially where we are a “little flock” (Lk 12:32), the Lord’s disciples are called to live as a community which is the salt of the earth and the light of the world (cf. Mt 5:13-16). We are called to bear witness to a constantly new way of living together in fidelity to the Gospel.[70] Let us not allow ourselves to be robbed of community! No to spiritual worldliness 93. Spiritual worldliness, which hides behind the appearance of piety and even love for the Church, consists in seeking not the Lord’s glory but human glory and personal well-being. It is what the Lord reprimanded the Pharisees for: “How can you believe, who receive glory from one another and do not seek the glory that comes from the only God?” (Jn 5:44). It is a subtle way of seeking one’s “own interests, not those of Jesus Christ” (Phil 2:21). It takes on many forms, depending on the kinds of persons and groups into which it seeps. Since it is based on carefully cultivated appearances, it is not always linked to outward sin; from without, everything appears as it should be. But if it were to seep into the Church, “it would be infinitely more disastrous than any other worldliness which is simply moral”.[71] 94. This worldliness can be fuelled in two deeply interrelated ways. One is the attraction of gnosticism, a purely subjective faith whose only interest is a certain experience or a set of ideas and bits of information which are meant to console and enlighten, but which ultimately keep one imprisoned in his or her own thoughts and feelings. The other is the self-absorbed promethean neopelagianism of those who ultimately trust only in their own powers and feel superior to others because they observe certain rules or remain intransigently faithful to a particular Catholic style from the past. A supposed soundness of doctrine or discipline leads instead to a narcissistic and authoritarian elitism, whereby instead of evangelizing, one analyzes and classifies others, and instead of opening the door to grace, one exhausts his or her energies in inspecting and verifying. In neither case is one really concerned about Jesus Christ or others. These are manifestations of an anthropocentric immanentism. It is impossible to think that a genuine evangelizing thrust could emerge from these adulterated forms of Christianity. 95. This insidious worldliness is evident in a number of attitudes which appear opposed, yet all have the same pretence of “taking over the space of the Church”. In some people we see an ostentatious preoccupation for the liturgy, for doctrine and for the Church’s prestige, but without any concern that the Gospel have a real impact on God’s faithful people and the concrete needs of the present time. In this way, the life of the Church turns into a museum piece or something which is the property of a select few. In others, this spiritual worldliness lurks behind a fascination with social and political gain, or pride in their ability to manage practical affairs, or an obsession with programmes of self-help and self-realization. It can also translate into a concern to be seen, into a social life full of appearances, meetings, dinners and receptions. It can also lead to a business mentality, caught up with management, statistics, plans and evaluations whose principal beneficiary is not God’s people but the Church as an institution. The mark of Christ, incarnate, crucified and risen, is not present; closed and elite groups are formed, and no effort is made to go forth and seek out those who are distant or the immense multitudes who thirst for Christ. Evangelical fervour is replaced by the empty pleasure of complacency and self-indulgence. 96. This way of thinking also feeds the vainglory of those who are content to have a modicum of power and would rather be the general of a defeated army than a mere private in a unit which continues to fight. How often we dream up vast apostolic projects, meticulously planned, just like defeated generals! But this is to deny our history as a Church, which is glorious precisely because it is a history of sacrifice, of hopes and daily struggles, of lives spent in service and fidelity to work, tiring as it may be, for all work is “the sweat of our brow”. Instead, we waste time talking about “what needs to be done” – in Spanish we call this the sin of “habriaqueísmo” – like spiritual masters and pastoral experts who give instructions from on high. We indulge in endless fantasies and we lose contact with the real lives and difficulties of our people. 97. Those who have fallen into this worldliness look on from above and afar, they reject the prophecy of their brothers and sisters, they discredit those who raise questions, they constantly point out the mistakes of others and they are obsessed by appearances. Their hearts are open only to the limited horizon of their own immanence and interests, and as a consequence they neither learn from their sins nor are they genuinely open to forgiveness. This is a tremendous corruption disguised as a good. We need to avoid it by making the Church constantly go out from herself, keeping her mission focused on Jesus Christ, and her commitment to the poor. God save us from a worldly Church with superficial spiritual and pastoral trappings! This stifling worldliness can only be healed by breathing in the pure air of the Holy Spirit who frees us from self-centredness cloaked in an outward religiosity bereft of God. Let us not allow ourselves to be robbed of the Gospel! No to warring among ourselves 98. How many wars take place within the people of God and in our different communities! In our neighbourhoods and in the workplace, how many wars are caused by envy and jealousy, even among Christians! Spiritual worldliness leads some Christians to war with other Christians who stand in the way of their quest for power, prestige, pleasure and economic security. Some are even no longer content to live as part of the greater Church community but stoke a spirit of exclusivity, creating an “inner circle”. Instead of belonging to the whole Church in all its rich variety, they belong to this or that group which thinks itself different or special. 99. Our world is being torn apart by wars and violence, and wounded by a widespread individualism which divides human beings, setting them against one another as they pursue their own well-being. In various countries, conflicts and old divisions from the past are re-emerging. I especially ask Christians in communities throughout the world to offer a radiant and attractive witness of fraternal communion. Let everyone admire how you care for one another, and how you encourage and accompany one another: “By this everyone will know that you are my disciples, if you have love for one another” (Jn 13:35). This was Jesus’ heartfelt prayer to the Father: “That they may all be one... in us... so that the world may believe” (Jn 17:21). Beware of the temptation of jealousy! We are all in the same boat and headed to the same port! Let us ask for the grace to rejoice in the gifts of each, which belong to all. 100. Those wounded by historical divisions find it difficult to accept our invitation to forgiveness and reconciliation, since they think that we are ignoring their pain or are asking them to give up their memory and ideals. But if they see the witness of authentically fraternal and reconciled communities, they will find that witness luminous and attractive. It always pains me greatly to discover how some Christian communities, and even consecrated persons, can tolerate different forms of enmity, division, calumny, defamation, vendetta, jealousy and the desire to impose certain ideas at all costs, even to persecutions which appear as veritable witch hunts. Whom are we going to evangelize if this is the way we act? 101. Let us ask the Lord to help us understand the law of love. How good it is to have this law! How much good it does us to love one another, in spite of everything. Yes, in spite of everything! Saint Paul’s exhortation is directed to each of us: “Do not be overcome by evil, but overcome evil with good” (Rom 12:21). And again: “Let us not grow weary in doing what is right” (Gal 6:9). We all have our likes and dislikes, and perhaps at this very moment we are angry with someone. At least let us say to the Lord: “Lord, I am angry with this person, with that person. I pray to you for him and for her”. To pray for a person with whom I am irritated is a beautiful step forward in love, and an act of evangelization. Let us do it today! Let us not allow ourselves to be robbed of the ideal of fraternal love! Other ecclesial challenges 102. Lay people are, put simply, the vast majority of the people of God. The minority – ordained ministers – are at their service. There has been a growing awareness of the identity and mission of the laity in the Church. We can count on many lay persons, although still not nearly enough, who have a deeply-rooted sense of community and great fidelity to the tasks of charity, catechesis and the celebration of the faith. At the same time, a clear awareness of this responsibility of the laity, grounded in their baptism and confirmation, does not appear in the same way in all places. In some cases, it is because lay persons have not been given the formation needed to take on important responsibilities. In others, it is because in their particular Churches room has not been made for them to speak and to act, due to an excessive clericalism which keeps them away from decision-making. Even if many are now involved in the lay ministries, this involvement is not reflected in a greater penetration of Christian values in the social, political and economic sectors. It often remains tied to tasks within the Church, without a real commitment to applying the Gospel to the transformation of society. The formation of the laity and the evangelization of professional and intellectual life represent a significant pastoral challenge. 103. The Church acknowledges the indispensable contribution which women make to society through the sensitivity, intuition and other distinctive skill sets which they, more than men, tend to possess. I think, for example, of the special concern which women show to others, which finds a particular, even if not exclusive, expression in motherhood. I readily acknowledge that many women share pastoral responsibilities with priests, helping to guide people, families and groups and offering new contributions to theological reflection. But we need to create still broader opportunities for a more incisive female presence in the Church. Because “the feminine genius is needed in all expressions in the life of society, the presence of women must also be guaranteed in the workplace”[72] and in the various other settings where important decisions are made, both in the Church and in social structures. 104. Demands that the legitimate rights of women be respected, based on the firm conviction that men and women are equal in dignity, present the Church with profound and challenging questions which cannot be lightly evaded. The reservation of the priesthood to males, as a sign of Christ the Spouse who gives himself in the Eucharist, is not a question open to discussion, but it can prove especially divisive if sacramental power is too closely identified with power in general. It must be remembered that when we speak of sacramental power “we are in the realm of function, not that of dignity or holiness”.[73] The ministerial priesthood is one means employed by Jesus for the service of his people, yet our great dignity derives from baptism, which is accessible to all. The configuration of the priest to Christ the head – namely, as the principal source of grace – does not imply an exaltation which would set him above others. In the Church, functions “do not favour the superiority of some vis-à-vis the others”.[74] Indeed, a woman, Mary, is more important than the bishops. Even when the function of ministerial priesthood is considered “hierarchical”, it must be remembered that “it is totally ordered to the holiness of Christ’s members”.[75] Its key and axis is not power understood as domination, but the power to administer the sacrament of the Eucharist; this is the origin of its authority, which is always a service to God’s people. This presents a great challenge for pastors and theologians, who are in a position to recognize more fully what this entails with regard to the possible role of women in decision-making in different areas of the Church’s life. 105. Youth ministry, as traditionally organized, has also suffered the impact of social changes. Young people often fail to find responses to their concerns, needs, problems and hurts in the usual structures. As adults, we find it hard to listen patiently to them, to appreciate their concerns and demands, and to speak to them in a language they can understand. For the same reason, our efforts in the field of education do not produce the results expected. The rise and growth of associations and movements mostly made up of young people can be seen as the work of the Holy Spirit, who blazes new trails to meet their expectations and their search for a deep spirituality and a more real sense of belonging. There remains a need, however, to ensure that these associations actively participate in the Church’s overall pastoral efforts.[76] 106. Even if it is not always easy to approach young people, progress has been made in two areas: the awareness that the entire community is called to evangelize and educate the young, and the urgent need for the young to exercise greater leadership. We should recognize that despite the present crisis of commitment and communal relationships, many young people are making common cause before the problems of our world and are taking up various forms of activism and volunteer work. Some take part in the life of the Church as members of service groups and various missionary initiatives in their own dioceses and in other places. How beautiful it is to see that young people are “street preachers” (callejeros de la fe), joyfully bringing Jesus to every street, every town square and every corner of the earth! 107. Many places are experiencing a dearth of vocations to the priesthood and consecrated life. This is often due to a lack of contagious apostolic fervour in communities which results in a cooling of enthusiasm and attractiveness. Wherever there is life, fervour and a desire to bring Christ to others, genuine vocations will arise. Even in parishes where priests are not particularly committed or joyful, the fraternal life and fervour of the community can awaken in the young a desire to consecrate themselves completely to God and to the preaching of the Gospel. This is particularly true if such a living community prays insistently for vocations and courageously proposes to its young people the path of special consecration. On the other hand, despite the scarcity of vocations, today we are increasingly aware of the need for a better process of selecting candidates to the priesthood. Seminaries cannot accept candidates on the basis of any motivation whatsoever, especially if those motivations have to do with affective insecurity or the pursuit of power, human glory or economic well-being. 108. As I mentioned above, I have not sought to offer a complete diagnosis, but I invite communities to complete and enrich these perspectives on the basis of their awareness of the challenges facing them and their neighbours. It is my hope that, in doing so, they will realize that whenever we attempt to read the signs of the times it is helpful to listen to young people and the elderly. Both represent a source of hope for every people. The elderly bring with them memory and the wisdom of experience, which warns us not to foolishly repeat our past mistakes. Young people call us to renewed and expansive hope, for they represent new directions for humanity and open us up to the future, lest we cling to a nostalgia for structures and customs which are no longer life-giving in today’s world. 109. Challenges exist to be overcome! Let us be realists, but without losing our joy, our boldness and our hope-filled commitment. Let us not allow ourselves to be robbed of missionary vigour! CHAPTER THREE THE PROCLAMATION OF THE GOSPEL 110. After having considered some of the challenges of the present, I would now like to speak of the task which bears upon us in every age and place, for “there can be no true evangelization without the explicit proclamation of Jesus as Lord”, and without “the primacy of the proclamation of Jesus Christ in all evangelizing work”.[77] Acknowledging the concerns of the Asian bishops, John Paul II told them that if the Church “is to fulfil its providential destiny, evangelization as the joyful, patient and progressive preaching of the saving death and resurrection of Jesus Christ must be your absolute priority.”[78] These words hold true for all of us. I. The entire people of God proclaims the Gospel 111. Evangelization is the task of the Church. The Church, as the agent of evangelization, is more than an organic and hierarchical institution; she is first and foremost a people advancing on its pilgrim way towards God. She is certainly a mystery rooted in the Trinity, yet she exists concretely in history as a people of pilgrims and evangelizers, transcending any institutional expression, however necessary. I would like to dwell briefly on this way of understanding the Church, whose ultimate foundation is in the free and gracious initiative of God. A people for everyone 112. The salvation which God offers us is the work of his mercy. No human efforts, however good they may be, can enable us to merit so great a gift. God, by his sheer grace, draws us to himself and makes us one with him.[79] He sends his Spirit into our hearts to make us his children, transforming us and enabling us to respond to his love by our lives. The Church is sent by Jesus Christ as the sacrament of the salvation offered by God.[80] Through her evangelizing activity, she cooperates as an instrument of that divine grace which works unceasingly and inscrutably. Benedict XVI put it nicely at the beginning of the Synod’s reflections: “It is important always to know that the first word, the true initiative, the true activity comes from God and only by inserting ourselves into the divine initiative, only begging for this divine initiative, shall we too be able to become – with him and in him – evangelizers”.[81] This principle of the primacy of grace must be a beacon which constantly illuminates our reflections on evangelization. 113. The salvation which God has wrought, and the Church joyfully proclaims, is for everyone.[82] God has found a way to unite himself to every human being in every age. He has chosen to call them together as a people and not as isolated individuals.[83] No one is saved by himself or herself, individually, or by his or her own efforts. God attracts us by taking into account the complex interweaving of personal relationships entailed in the life of a human community. This people which God has chosen and called is the Church. Jesus did not tell the apostles to form an exclusive and elite group. He said: “Go and make disciples of all nations” (Mt 28:19). Saint Paul tells us in the people of God, in the Church, “there is neither Jew or Greek... for you are all one in Christ Jesus” (Gal 3:28). To those who feel far from God and the Church, to all those who are fearful or indifferent, I would like to say this: the Lord, with great respect and love, is also calling you to be a part of his people! 114. Being Church means being God’s people, in accordance with the great plan of his fatherly love. This means that we are to be God’s leaven in the midst of humanity. It means proclaiming and bringing God’s salvation into our world, which often goes astray and needs to be encouraged, given hope and strengthened on the way. The Church must be a place of mercy freely given, where everyone can feel welcomed, loved, forgiven and encouraged to live the good life of the Gospel. A people of many faces 115. The People of God is incarnate in the peoples of the earth, each of which has its own culture. The concept of culture is valuable for grasping the various expressions of the Christian life present in God’s people. It has to do with the lifestyle of a given society, the specific way in which its members relate to one another, to other creatures and to God. Understood in this way, culture embraces the totality of a people’s life.[84] Each people in the course of its history develops its culture with legitimate autonomy.[85] This is due to the fact that the human person, “by nature stands completely in need of life in society”[86] and always exists in reference to society, finding there a concrete way of relating to reality. The human person is always situated in a culture: “nature and culture are intimately linked”.[87] Grace supposes culture, and God’s gift becomes flesh in the culture of those who receive it. 116. In these first two Christian millennia, countless peoples have received the grace of faith, brought it to flower in their daily lives and handed it on in the language of their own culture. Whenever a community receives the message of salvation, the Holy Spirit enriches its culture with the transforming power of the Gospel. The history of the Church shows that Christianity does not have simply one cultural expression, but rather, “remaining completely true to itself, with unswerving fidelity to the proclamation of the Gospel and the tradition of the Church, it will also reflect the different faces of the cultures and peoples in which it is received and takes root”.[88] In the diversity of peoples who experience the gift of God, each in accordance with its own culture, the Church expresses her genuine catholicity and shows forth the “beauty of her varied face”.[89] In the Christian customs of an evangelized people, the Holy Spirit adorns the Church, showing her new aspects of revelation and giving her a new face. Through inculturation, the Church “introduces peoples, together with their cultures, into her own community”,[90] for “every culture offers positive values and forms which can enrich the way the Gospel is preached, understood and lived”.[91] In this way, the Church takes up the values of different cultures and becomes sponsa ornata monilibus suis, “the bride bedecked with her jewels” (cf. Is 61:10)”.[92] 117. When properly understood, cultural diversity is not a threat to Church unity. The Holy Spirit, sent by the Father and the Son, transforms our hearts and enables us to enter into the perfect communion of the blessed Trinity, where all things find their unity. He builds up the communion and harmony of the people of God. The same Spirit is that harmony, just as he is the bond of love between the Father and the Son.[93] It is he who brings forth a rich variety of gifts, while at the same time creating a unity which is never uniformity but a multifaceted and inviting harmony. Evangelization joyfully acknowledges these varied treasures which the Holy Spirit pours out upon the Church. We would not do justice to the logic of the incarnation if we thought of Christianity as monocultural and monotonous. While it is true that some cultures have been closely associated with the preaching of the Gospel and the development of Christian thought, the revealed message is not identified with any of them; its content is transcultural. Hence in the evangelization of new cultures, or cultures which have not received the Christian message, it is not essential to impose a specific cultural form, no matter how beautiful or ancient it may be, together with the Gospel. The message that we proclaim always has a certain cultural dress, but we in the Church can sometimes fall into a needless hallowing of our own culture, and thus show more fanaticism than true evangelizing zeal. 118. The Bishops of Oceania asked that the Church “develop an understanding and a presentation of the truth of Christ working from the traditions and cultures of the region” and invited “all missionaries to work in harmony with indigenous Christians so as to ensure that the faith and the life of the Church be expressed in legitimate forms appropriate for each culture”.[94] We cannot demand that peoples of every continent, in expressing their Christian faith, imitate modes of expression which European nations developed at a particular moment of their history, because the faith cannot be constricted to the limits of understanding and expression of any one culture.[95] It is an indisputable fact that no single culture can exhaust the mystery of our redemption in Christ. We are all missionary disciples 119. In all the baptized, from first to last, the sanctifying power of the Spirit is at work, impelling us to evangelization. The people of God is holy thanks to this anointing, which makes it infallible in credendo. This means that it does not err in faith, even though it may not find words to explain that faith. The Spirit guides it in truth and leads it to salvation.[96] As part of his mysterious love for humanity, God furnishes the totality of the faithful with an instinct of faith – sensus fidei – which helps them to discern what is truly of God. The presence of the Spirit gives Christians a certain connaturality with divine realities, and a wisdom which enables them to grasp those realities intuitively, even when they lack the wherewithal to give them precise expression. 120. In virtue of their baptism, all the members of the People of God have become missionary disciples (cf. Mt 28:19). All the baptized, whatever their position in the Church or their level of instruction in the faith, are agents of evangelization, and it would be insufficient to envisage a plan of evangelization to be carried out by professionals while the rest of the faithful would simply be passive recipients. The new evangelization calls for personal involvement on the part of each of the baptized. Every Christian is challenged, here and now, to be actively engaged in evangelization; indeed, anyone who has truly experienced God’s saving love does not need much time or lengthy training to go out and proclaim that love. Every Christian is a missionary to the extent that he or she has encountered the love of God in Christ Jesus: we no longer say that we are “disciples” and “missionaries”, but rather that we are always “missionary disciples”. If we are not convinced, let us look at those first disciples, who, immediately after encountering the gaze of Jesus, went forth to proclaim him joyfully: “We have found the Messiah!” (Jn 1:41). The Samaritan woman became a missionary immediately after speaking with Jesus and many Samaritans come to believe in him “because of the woman’s testimony” (Jn 4:39). So too, Saint Paul, after his encounter with Jesus Christ, “immediately proclaimed Jesus” (Acts 9:20; cf. 22:6-21). So what are we waiting for? 121. Of course, all of us are called to mature in our work as evangelizers. We want to have better training, a deepening love and a clearer witness to the Gospel. In this sense, we ought to let others be constantly evangelizing us. But this does not mean that we should postpone the evangelizing mission; rather, each of us should find ways to communicate Jesus wherever we are. All of us are called to offer others an explicit witness to the saving love of the Lord, who despite our imperfections offers us his closeness, his word and his strength, and gives meaning to our lives. In your heart you know that it is not the same to live without him; what you have come to realize, what has helped you to live and given you hope, is what you also need to communicate to others. Our falling short of perfection should be no excuse; on the contrary, mission is a constant stimulus not to remain mired in mediocrity but to continue growing. The witness of faith that each Christian is called to offer leads us to say with Saint Paul: “Not that I have already obtained this, or am already perfect; but I press on to make it my own, because Christ Jesus has made me his own” (Phil 3:12-13). The evangelizing power of popular piety 122. In the same way, we can see that the different peoples among whom the Gospel has been inculturated are active collective subjects or agents of evangelization. This is because each people is the creator of their own culture and the protagonist of their own history. Culture is a dynamic reality which a people constantly recreates; each generation passes on a whole series of ways of approaching different existential situations to the next generation, which must in turn reformulate it as it confronts its own challenges. Being human means “being at the same time son and father of the culture to which one belongs”.[97] Once the Gospel has been inculturated in a people, in their process of transmitting their culture they also transmit the faith in ever new forms; hence the importance of understanding evangelization as inculturation. Each portion of the people of God, by translating the gift of God into its own life and in accordance with its own genius, bears witness to the faith it has received and enriches it with new and eloquent expressions. One can say that “a people continuously evangelizes itself”.[98] Herein lies the importance of popular piety, a true expression of the spontaneous missionary activity of the people of God. This is an ongoing and developing process, of which the Holy Spirit is the principal agent.[99] 123. Popular piety enables us to see how the faith, once received, becomes embodied in a culture and is constantly passed on. Once looked down upon, popular piety came to be appreciated once more in the decades following the Council. In the Exhortation Evangelii Nuntiandi, Pope Paul VI gave a decisive impulse in this area. There he stated that popular piety “manifests a thirst for God which only the poor and the simple can know”[100] and that “it makes people capable of generosity and sacrifice even to the point of heroism, when it is a question of bearing witness to belief”.[101] Closer to our own time, Benedict XVI, speaking about Latin America, pointed out that popular piety is “a precious treasure of the Catholic Church”, in which “we see the soul of the Latin American peoples”.[102] 124. The Aparecida Document describes the riches which the Holy Spirit pours forth in popular piety by his gratuitous initiative. On that beloved continent, where many Christians express their faith through popular piety, the bishops also refer to it as “popular spirituality” or “the people’s mysticism”.[103] It is truly “a spirituality incarnated in the culture of the lowly”.[104] Nor is it devoid of content; rather it discovers and expresses that content more by way of symbols than by discursive reasoning, and in the act of faith greater accent is placed on credere in Deum than on credere Deum.[105] It is “a legitimate way of living the faith, a way of feeling part of the Church and a manner of being missionaries”;[106] it brings with itself the grace of being a missionary, of coming out of oneself and setting out on pilgrimage: “Journeying together to shrines and taking part in other manifestations of popular piety, also by taking one’s children or inviting others, is in itself an evangelizing gesture”.[107] Let us not stifle or presume to control this missionary power! 125. To understand this reality we need to approach it with the gaze of the Good Shepherd, who seeks not to judge but to love. Only from the affective connaturality born of love can we appreciate the theological life present in the piety of Christian peoples, especially among their poor. I think of the steadfast faith of those mothers tending their sick children who, though perhaps barely familiar with the articles of the creed, cling to a rosary; or of all the hope poured into a candle lighted in a humble home with a prayer for help from Mary, or in the gaze of tender love directed to Christ crucified. No one who loves God’s holy people will view these actions as the expression of a purely human search for the divine. They are the manifestation of a theological life nourished by the working of the Holy Spirit who has been poured into our hearts (cf. Rom 5:5). 126. Underlying popular piety, as a fruit of the inculturated Gospel, is an active evangelizing power which we must not underestimate: to do so would be to fail to recognize the work of the Holy Spirit. Instead, we are called to promote and strengthen it, in order to deepen the never-ending process of inculturation. Expressions of popular piety have much to teach us; for those who are capable of reading them, they are a locus theologicus which demands our attention, especially at a time when we are looking to the new evangelization. Person to person 127. Today, as the Church seeks to experience a profound missionary renewal, there is a kind of preaching which falls to each of us as a daily responsibility. It has to do with bringing the Gospel to the people we meet, whether they be our neighbours or complete strangers. This is the informal preaching which takes place in the middle of a conversation, something along the lines of what a missionary does when visiting a home. Being a disciple means being constantly ready to bring the love of Jesus to others, and this can happen unexpectedly and in any place: on the street, in a city square, during work, on a journey. 128. In this preaching, which is always respectful and gentle, the first step is personal dialogue, when the other person speaks and shares his or her joys, hopes and concerns for loved ones, or so many other heartfelt needs. Only afterwards is it possible to bring up God’s word, perhaps by reading a Bible verse or relating a story, but always keeping in mind the fundamental message: the personal love of God who became man, who gave himself up for us, who is living and who offers us his salvation and his friendship. This message has to be shared humbly as a testimony on the part of one who is always willing to learn, in the awareness that the message is so rich and so deep that it always exceeds our grasp. At times the message can be presented directly, at times by way of a personal witness or gesture, or in a way which the Holy Spirit may suggest in that particular situation. If it seems prudent and if the circumstances are right, this fraternal and missionary encounter could end with a brief prayer related to the concerns which the person may have expressed. In this way they will have an experience of being listened to and understood; they will know that their particular situation has been placed before God, and that God’s word really speaks to their lives. 129. We should not think, however, that the Gospel message must always be communicated by fixed formulations learned by heart or by specific words which express an absolutely invariable content. This communication takes place in so many different ways that it would be impossible to describe or catalogue them all, and God’s people, with all their many gestures and signs, are its collective subject. If the Gospel is embedded in a culture, the message is no longer transmitted solely from person to person. In countries where Christianity is a minority, then, along with encouraging each of the baptized to proclaim the Gospel, particular Churches should actively promote at least preliminary forms of inculturation. The ultimate aim should be that the Gospel, as preached in categories proper to each culture, will create a new synthesis with that particular culture. This is always a slow process and at we can be overly fearful. But if we allow doubts and fears to dampen our courage, instead of being creative we will remain comfortable and make no progress whatsoever. In this case we will not take an active part in historical processes, but become mere onlookers as the Church gradually stagnates. Charisms at the service of a communion which evangelizes 130. The Holy Spirit also enriches the entire evangelizing Church with different charisms. These gifts are meant to renew and build up the Church.[108] They are not an inheritance, safely secured and entrusted to a small group for safekeeping; rather they are gifts of the Spirit integrated into the body of the Church, drawn to the centre which is Christ and then channelled into an evangelizing impulse. A sure sign of the authenticity of a charism is its ecclesial character, its ability to be integrated harmoniously into the life of God’s holy and faithful people for the good of all. Something truly new brought about by the Spirit need not overshadow other gifts and spiritualities in making itself felt. To the extent that a charism is better directed to the heart of the Gospel, its exercise will be more ecclesial. It is in communion, even when this proves painful, that a charism is seen to be authentic and mysteriously fruitful. On the basis of her response to this challenge, the Church can be a model of peace in our world. 131. Differences between persons and communities can sometimes prove uncomfortable, but the Holy Spirit, who is the source of that diversity, can bring forth something good from all things and turn it into an attractive means of evangelization. Diversity must always be reconciled by the help of the Holy Spirit; he alone can raise up diversity, plurality and multiplicity while at the same time bringing about unity. When we, for our part, aspire to diversity, we become self-enclosed, exclusive and divisive; similarly, whenever we attempt to create unity on the basis of our human calculations, we end up imposing a monolithic uniformity. This is not helpful for the Church’s mission. Culture, thought and education 132. Proclaiming the Gospel message to different cultures also involves proclaiming it to professional, scientific and academic circles. This means an encounter between faith, reason and the sciences with a view to developing new approaches and arguments on the issue of credibility, a creative apologetics[109] which would encourage greater openness to the Gospel on the part of all. When certain categories of reason and the sciences are taken up into the proclamation of the message, these categories then become tools of evangelization; water is changed into wine. Whatever is taken up is not just redeemed, but becomes an instrument of the Spirit for enlightening and renewing the world. 133. It is not enough that evangelizers be concerned to reach each person, or that the Gospel be proclaimed to the cultures as a whole. A theology – and not simply a pastoral theology – which is in dialogue with other sciences and human experiences is most important for our discernment on how best to bring the Gospel message to different cultural contexts and groups.[110] The Church, in her commitment to evangelization, appreciates and encourages the charism of theologians and their scholarly efforts to advance dialogue with the world of cultures and sciences. I call on theologians to carry out this service as part of the Church’s saving mission. In doing so, however, they must always remember that the Church and theology exist to evangelize, and not be content with a desk-bound theology. 134. Universities are outstanding environments for articulating and developing this evangelizing commitment in an interdisciplinary and integrated way. Catholic schools, which always strive to join their work of education with the explicit proclamation of the Gospel, are a most valuable resource for the evangelization of culture, even in those countries and cities where hostile situations challenge us to greater creativity in our search for suitable methods.[111] II. The homily 135. Let us now look at preaching within the liturgy, which calls for serious consideration by pastors. I will dwell in particular, and even somewhat meticulously, on the homily and its preparation, since so many concerns have been expressed about this important ministry, and we cannot simply ignore them. The homily is the touchstone for judging a pastor’s closeness and ability to communicate to his people. We know that the faithful attach great importance to it, and that both they and their ordained ministers suffer because of homilies: the laity from having to listen to them and the clergy from having to preach them! It is sad that this is the case. The homily can actually be an intense and happy experience of the Spirit, a consoling encounter with God’s word, a constant source of renewal and growth. 136. Let us renew our confidence in preaching, based on the conviction that it is God who seeks to reach out to others through the preacher, and that he displays his power through human words. Saint Paul speaks forcefully about the need to preach, since the Lord desires to reach other people by means of our word (cf. Rom 10:14-17). By his words our Lord won over the hearts of the people; they came to hear him from all parts (cf. Mk 1:45); they were amazed at his teachings (cf. Mk 6:2), and they sensed that he spoke to them as one with authority (cf. Mk 1:27). By their words the apostles, whom Christ established “to be with him and to be sent out to preach” (Mk 3:14), brought all nations to the bosom of the Church (cf. Mt 16:15.20). The liturgical context 137. It is worthy remembering that “the liturgical proclamation of the word of God, especially in the eucharistic assembly, is not so much a time for meditation and catechesis as a dialogue between God and his people, a dialogue in which the great deeds of salvation are proclaimed and the demands of the covenant are continually restated”.[112] The homily has special importance due to its eucharistic context: it surpasses all forms of catechesis as the supreme moment in the dialogue between God and his people which lead up to sacramental communion. The homily takes up once more the dialogue which the Lord has already established with his people. The preacher must know the heart of his community, in order to realize where its desire for God is alive and ardent, as well as where that dialogue, once loving, has been thwarted and is now barren. 138. The homily cannot be a form of entertainment like those presented by the media, yet it does need to give life and meaning to the celebration. It is a distinctive genre, since it is preaching situated within the framework of a liturgical celebration; hence it should be brief and avoid taking on the semblance of a speech or a lecture. A preacher may be able to hold the attention of his listeners for a whole hour, but in this case his words become more important than the celebration of faith. If the homily goes on too long, it will affect two characteristic elements of the liturgical celebration: its balance and its rhythm. When preaching takes place within the context of the liturgy, it is part of the offering made to the Father and a mediation of the grace which Christ pours out during the celebration. This context demands that preaching should guide the assembly, and the preacher, to a life-changing communion with Christ in the Eucharist. This means that the words of the preacher must be measured, so that the Lord, more than his minister, will be the centre of attention. A mother’s conversation 139. We said that the people of God, by the constant inner working of the Holy Spirit, is constantly evangelizing itself. What are the implications of this principle for preachers? It reminds us that the Church is a mother, and that she preaches in the same way that a mother speaks to her child, knowing that the child trusts that what she is teaching is for his or her benefit, for children know that they are loved. Moreover, a good mother can recognize everything that God is bringing about in her children, she listens to their concerns and learns from them. The spirit of love which reigns in a family guides both mother and child in their conversations; therein they teach and learn, experience correction and grow in appreciation of what is good. Something similar happens in a homily. The same Spirit who inspired the Gospels and who acts in the Church also inspires the preacher to hear the faith of the God’s people and to find the right way to preach at each Eucharist. Christian preaching thus finds in the heart of people and their culture a source of living water, which helps the preacher to know what must be said and how to say it. Just as all of us like to be spoken to in our mother tongue, so too in the faith we like to be spoken to in our “mother culture,” our native language (cf. 2 Macc 7:21, 27), and our heart is better disposed to listen. This language is a kind of music which inspires encouragement, strength and enthusiasm. 140. This setting, both maternal and ecclesial, in which the dialogue between the Lord and his people takes place, should be encouraged by the closeness of the preacher, the warmth of his tone of voice, the unpretentiousness of his manner of speaking, the joy of his gestures. Even if the homily at times may be somewhat tedious, if this maternal and ecclesial spirit is present, it will always bear fruit, just as the tedious counsels of a mother bear fruit, in due time, in the hearts of her children. 141. One cannot but admire the resources that the Lord used to dialogue with his people, to reveal his mystery to all and to attract ordinary people by his lofty teachings and demands. I believe that the secret lies in the way Jesus looked at people, seeing beyond their weaknesses and failings: “Fear not little flock, for it is your Father’s good pleasure to give you the kingdom” (Lk 12:32); Jesus preaches with that spirit. Full of joy in the Spirit, he blesses the Father who draws the little ones to him: “I thank you Father, Lord of heaven and earth, that you have hidden these things from the wise and understanding and revealed them to babes” (Lk 10:21). The Lord truly enjoys talking with his people; the preacher should strive to communicate that same enjoyment to his listeners. Words which set hearts on fire 142. Dialogue is much more than the communication of a truth. It arises from the enjoyment of speaking and it enriches those who express their love for one another through the medium of words. This is an enrichment which does not consist in objects but in persons who share themselves in dialogue. A preaching which would be purely moralistic or doctrinaire, or one which turns into a lecture on biblical exegesis, detracts from this heart-to-heart communication which takes place in the homily and possesses a quasi-sacramental character: “Faith comes from what is heard, and what is heard comes by the preaching of Christ” (Rom 10:17). In the homily, truth goes hand in hand with beauty and goodness. Far from dealing with abstract truths or cold syllogisms, it communicates the beauty of the images used by the Lord to encourage the practise of good. The memory of the faithful, like that of Mary, should overflow with the wondrous things done by God. Their hearts, growing in hope from the joyful and practical exercise of the love which they have received, will sense that each word of Scripture is a gift before it is a demand. 143. The challenge of an inculturated preaching consists in proclaiming a synthesis, not ideas or detached values. Where your synthesis is, there lies your heart. The difference between enlightening people with a synthesis and doing so with detached ideas is like the difference between boredom and heartfelt fervour. The preacher has the wonderful but difficult task of joining loving hearts, the hearts of the Lord and his people. The dialogue between God and his people further strengthens the covenant between them and consolidates the bond of charity. In the course of the homily, the hearts of believers keep silence and allow God to speak. The Lord and his people speak to one another in a thousand ways directly, without intermediaries. But in the homily they want someone to serve as an instrument and to express their feelings in such a way that afterwards, each one may chose how he or she will continue the conversation. The word is essentially a mediator and requires not just the two who dialogue but also an intermediary who presents it for what it is, out of the conviction that “what we preach is not ourselves, but Jesus Christ as Lord, with ourselves as your servants for Jesus’ sake” (2 Cor 4:5). 144. To speak from the heart means that our hearts must not just be on fire, but also enlightened by the fullness of revelation and by the path travelled by God’s word in the heart of the Church and our faithful people throughout history. This Christian identity, as the baptismal embrace which the Father gave us when we were little ones, makes us desire, as prodigal children – and favourite children in Mary – yet another embrace, that of the merciful Father who awaits us in glory. Helping our people to feel that they live in the midst of these two embraces is the difficult but beautiful task of one who preaches the Gospel. III. Preparing to preach 145. Preparation for preaching is so important a task that a prolonged time of study, prayer, reflection and pastoral creativity should be devoted to it. With great affection I wish to stop for a moment and offer a method of preparing homilies. Some may find these suggestions self-evident, but I consider it helpful to offer them as a way of emphasizing the need to devote quality time to this precious ministry. Some pastors argue that such preparation is not possible given the vast number of tasks which they must perform; nonetheless, I presume to ask that each week a sufficient portion of personal and community time be dedicated to this task, even if less time has to be given to other important activities. Trust in the Holy Spirit who is at work during the homily is not merely passive but active and creative. It demands that we offer ourselves and all our abilities as instruments (cf. Rom 12:1) which God can use. A preacher who does not prepare is not “spiritual”; he is dishonest and irresponsible with the gifts he has received. Reverence for truth 146. The first step, after calling upon the Holy Spirit in prayer, is to give our entire attention to the biblical text, which needs to be the basis of our preaching. Whenever we stop and attempt to understand the message of a particular text, we are practising “reverence for the truth”.[113] This is the humility of heart which recognizes that the word is always beyond us, that “we are neither its masters or owners, but its guardians, heralds and servants”.[114] This attitude of humble and awe-filled veneration of the word is expressed by taking the time to study it with the greatest care and a holy fear lest we distort it. To interpret a biblical text, we need to be patient, to put aside all other concerns, and to give it our time, interest and undivided attention. We must leave aside any other pressing concerns and create an environment of serene concentration. It is useless to attempt to read a biblical text if all we are looking for are quick, easy and immediate results. Preparation for preaching requires love. We only devote periods of quiet time to the things or the people whom we love; and here we are speaking of the God whom we love, a God who wishes to speak to us. Because of this love, we can take as much time as we need, like every true disciple: “Speak, Lord, for your servant is listening” (1 Sam 3:9). 147. First of all, we need to be sure that we understand the meaning of the words we read. I want to insist here on something which may seem obvious, but which is not always taken into account: the biblical text which we study is two or three thousand years old; its language is very different from that which we speak today. Even if we think we understand the words translated into our own language, this does not mean that we correctly understand what the sacred author wished to say. The different tools provided by literary analysis are well known: attention to words which are repeated or emphasized, recognition of the structure and specific movement of a text, consideration of the role played by the different characters, and so forth. But our own aim is not to understand every little detail of a text; our most important goal is to discover its principal message, the message which gives structure and unity to the text. If the preacher does not make this effort, his preaching will quite likely have neither unity nor order; what he has to say will be a mere accumulation of various disjointed ideas incapable of inspiring others. The central message is what the author primarily wanted to communicate; this calls for recognizing not only the author’s ideas but the effect which he wanted to produce. If a text was written to console, it should not be used to correct errors; if it was written as an exhortation, it should not be employed to teach doctrine; if it was written to teach something about God, it should not be used to expound various theological opinions; if it was written as a summons to praise or missionary outreach, let us not use it to talk about the latest news. 148. Certainly, to understand properly the meaning of the central message of a text we need to relate it to the teaching of the entire Bible as handed on by the Church. This is an important principle of biblical interpretation which recognizes that the Holy Spirit has inspired not just a part of the Bible, but the Bible as a whole, and that in some areas people have grown in their understanding of God’s will on the basis of their personal experience. It also prevents erroneous or partial interpretations which would contradict other teachings of the same Scriptures. But it does not mean that we can weaken the distinct and specific emphasis of a text which we are called to preach. One of the defects of a tedious and ineffectual preaching is precisely its inability to transmit the intrinsic power of the text which has been proclaimed. Personalizing the word 149. The preacher “ought first of all to develop a great personal familiarity with the word of God. Knowledge of its linguistic or exegetical aspects, though certainly necessary, is not enough. He needs to approach the word with a docile and prayerful heart so that it may deeply penetrate his thoughts and feelings and bring about a new outlook in him”.[115] It is good for us to renew our fervour each day and every Sunday as we prepare the homily, examining ourselves to see if we have grown in love for the word which we preach. Nor should we forget that “the greater or lesser degree of the holiness of the minister has a real effect on the proclamation of the word”.[116] As Saint Paul says, “we speak, not to please men, but to please God who tests our hearts” (1 Th 2:4). If we have a lively desire to be the first to hear the word which we must preach, this will surely be communicated to God’s faithful people, for “out of the abundance of the heart, the mouth speaks” (Mt 12:34). The Sunday readings will resonate in all their brilliance in the hearts of the faithful if they have first done so in the heart of their pastor. 150. Jesus was angered by those supposed teachers who demanded much of others, teaching God’s word but without being enlightened by it: “They bind heavy burdens, hard to bear, and lay them on the shoulders of others; but they themselves will not lift a finger to move them” (Mt 23:4). The apostle James exhorted: “Not many of you should become teachers, my brethren, for you know that we who teach shall be judged with greater strictness” (Jas 3:1). Whoever wants to preach must be the first to let the word of God move him deeply and become incarnate in his daily life. In this way preaching will consist in that activity, so intense and fruitful, which is “communicating to others what one has contemplated”.[117] For all these reasons, before preparing what we will actually say when preaching, we need to let ourselves be penetrated by that word which will also penetrate others, for it is a living and active word, like a sword “which pierces to the division of soul and spirit, of joints and marrow, and discerns the thoughts and intentions of the heart” (Heb 4:12). This has great pastoral importance. Today too, people prefer to listen to witnesses: they “thirst for authenticity” and “call for evangelizers to speak of a God whom they themselves know and are familiar with, as if they were seeing him”.[118] 151. We are not asked to be flawless, but to keep growing and wanting to grow as we advance along the path of the Gospel; our arms must never grow slack. What is essential is that the preacher be certain that God loves him, that Jesus Christ has saved him and that his love always has the last word. Encountering such beauty, he will often feel that his life does not glorify God as it should, and he will sincerely desire to respond more fully to so great a love. Yet if he does not take time to hear God’s word with an open heart, if he does not allow it to touch his life, to challenge him, to impel him, and if he does not devote time to pray with that word, then he will indeed be a false prophet, a fraud, a shallow impostor. But by acknowledging his poverty and desiring to grow in his commitment, he will always be able to abandon himself to Christ, saying in the words of Peter: “I have no silver and gold, but what I have I give you” (Acts 3:6). The Lord wants to make use of us as living, free and creative beings who let his word enter their own hearts before then passing it on to others. Christ’s message must truly penetrate and possess the preacher, not just intellectually but in his entire being. The Holy Spirit, who inspired the word, “today, just as at the beginning of the Church, acts in every evangelizer who allows himself to be possessed and led by him. The Holy Spirit places on his lips the words which he could not find by himself”.[119] Spiritual reading 152. There is one particular way of listening to what the Lord wishes to tell us in his word and of letting ourselves be transformed by the Spirit. It is what we call lectio divina. It consists of reading God’s word in a moment of prayer and allowing it to enlighten and renew us. This prayerful reading of the Bible is not something separate from the study undertaken by the preacher to ascertain the central message of the text; on the contrary, it should begin with that study and then go on to discern how that same message speaks to his own life. The spiritual reading of a text must start with its literal sense. Otherwise we can easily make the text say what we think is convenient, useful for confirming us in our previous decisions, suited to our own patterns of thought. Ultimately this would be tantamount to using something sacred for our own benefit and then passing on this confusion to God’s people. We must never forget that sometimes “even Satan disguises himself as an angel of light” (2 Cor 11:14). 153. In the presence of God, during a recollected reading of the text, it is good to ask, for example: “Lord, what does this text say to me? What is it about my life that you want to change by this text? What troubles me about this text? Why am I not interested in this? Or perhaps: What do I find pleasant in this text? What is it about this word that moves me? What attracts me? Why does it attract me?” When we make an effort to listen to the Lord, temptations usually arise. One of them is simply to feel troubled or burdened, and to turn away. Another common temptation is to think about what the text means for other people, and so avoid applying it to our own life. It can also happen that we look for excuses to water down the clear meaning of the text. Or we can wonder if God is demanding too much of us, asking for a decision which we are not yet prepared to make. This leads many people to stop taking pleasure in the encounter with God’s word; but this would mean forgetting that no one is more patient than God our Father, that no one is more understanding and willing to wait. He always invites us to take a step forward, but does not demand a full response if we are not yet ready. He simply asks that we sincerely look at our life and present ourselves honestly before him, and that we be willing to continue to grow, asking from him what we ourselves cannot as yet achieve. An ear to the people 154. The preacher also needs to keep his ear to the people and to discover what it is that the faithful need to hear. A preacher has to contemplate the word, but he also has to contemplate his people. In this way he learns “of the aspirations, of riches and limitations, of ways of praying, of loving, of looking at life and the world, which distinguish this or that human gathering,” while paying attention “to actual people, to using their language, their signs and symbols, to answering the questions they ask”.[120] He needs to be able to link the message of a biblical text to a human situation, to an experience which cries out for the light of God’s word. This interest has nothing to do with shrewdness or calculation; it is profoundly religious and pastoral. Fundamentally it is a “spiritual sensitivity for reading God’s message in events”,[121] and this is much more than simply finding something interesting to say. What we are looking for is “what the Lord has to say in this or that particular circumstance”.[122] Preparation for preaching thus becomes an exercise in evangelical discernment, wherein we strive to recognize – in the light of the Spirit – “a call which God causes to resound in the historical situation itself. In this situation, and also through it, God calls the believer”.[123] 155. In this effort we may need but think of some ordinary human experience such as a joyful reunion, a moment of disappointment, the fear of being alone, compassion at the sufferings of others, uncertainty about the future, concern for a loved one, and so forth. But we need to develop a broad and profound sensitivity to what really affects other people’s lives. Let us also keep in mind that we should never respond to questions that nobody asks. Nor is it fitting to talk about the latest news in order to awaken people’s interest; we have television programmes for that. It is possible, however, to start with some fact or story so that God’s word can forcefully resound in its call to conversion, worship, commitment to fraternity and service, and so forth. Yet there will always be some who readily listen to a preacher’s commentaries on current affairs, while not letting themselves be challenged. Homiletic resources 156. Some people think they can be good preachers because they know what ought to be said, but they pay no attention to how it should be said, that is, the concrete way of constructing a sermon. They complain when people do not listen to or appreciate them, but perhaps they have never taken the trouble to find the proper way of presenting their message. Let us remember that “the obvious importance of the content of evangelization must not overshadow the importance of its ways and means”.[124] Concern for the way we preach is likewise a profoundly spiritual concern. It entails responding to the love of God by putting all our talents and creativity at the service of the mission which he has given us; at the same time, it shows a fine, active love of neighbour by refusing to offer others a product of poor quality. In the Bible, for example, we can find advice on how to prepare a homily so as to best to reach people: “Speak concisely, say much in few words” (Sir 32:8). 157. Simply using a few examples, let us recall some practical resources which can enrich our preaching and make it more attractive. One of the most important things is to learn how to use images in preaching, how to appeal to imagery. Sometimes examples are used to clarify a certain point, but these examples usually appeal only to the mind; images, on the other hand, help people better to appreciate and accept the message we wish to communicate. An attractive image makes the message seem familiar, close to home, practical and related to everyday life. A successful image can make people savour the message, awaken a desire and move the will towards the Gospel. A good homily, an old teacher once told me, should have “an idea, a sentiment, an image.” 158. Paul VI said that “the faithful… expect much from preaching, and will greatly benefit from it, provided that it is simple, clear, direct, well-adapted”.[125] Simplicity has to do with the language we use. It must be one that people understand, lest we risk speaking to a void. Preachers often use words learned during their studies and in specialized settings which are not part of the ordinary language of their hearers. These are words that are suitable in theology or catechesis, but whose meaning is incomprehensible to the majority of Christians. The greatest risk for a preacher is that he becomes so accustomed to his own language that he thinks that everyone else naturally understands and uses it. If we wish to adapt to people’s language and to reach them with God’s word, we need to share in their lives and pay loving attention to them. Simplicity and clarity are two different things. Our language may be simple but our preaching not very clear. It can end up being incomprehensible because it is disorganized, lacks logical progression or tries to deal with too many things at one time. We need to ensure, then, that the homily has thematic unity, clear order and correlation between sentences, so that people can follow the preacher easily and grasp his line of argument. 159. Another feature of a good homily is that it is positive. It is not so much concerned with pointing out what shouldn’t be done, but with suggesting what we can do better. In any case, if it does draw attention to something negative, it will also attempt to point to a positive and attractive value, lest it remain mired in complaints, laments, criticisms and reproaches. Positive preaching always offers hope, points to the future, does not leave us trapped in negativity. How good it is when priests, deacons and the laity gather periodically to discover resources which can make preaching more attractive! IV. Evangelization and the deeper understanding of the kerygma 160. The Lord’s missionary mandate includes a call to growth in faith: “Teach them to observe all that I have commanded you” (Mt 28:20). Hence it is clear that that the first proclamation also calls for ongoing formation and maturation. Evangelization aims at a process of growth which entails taking seriously each person and God’s plan for his or her life. All of us need to grow in Christ. Evangelization should stimulate a desire for this growth, so that each of us can say wholeheartedly: “It is no longer I who live, but Christ who lives in me” (Gal 2:20). 161. It would not be right to see this call to growth exclusively or primarily in terms of doctrinal formation. It has to do with “observing” all that the Lord has shown us as the way of responding to his love. Along with the virtues, this means above all the new commandment, the first and the greatest of the commandments, and the one that best identifies us as Christ’s disciples: “This is my commandment, that you love one another as I have loved you” (Jn 15:12). Clearly, whenever the New Testament authors want to present the heart of the Christian moral message, they present the essential requirement of love for one’s neighbour: “The one who loves his neighbour has fulfilled the whole law… therefore love of neighbour is the fulfilling of the law” (Rom 13:8, 10). These are the words of Saint Paul, for whom the commandment of love not only sums up the law but constitutes its very heart and purpose: “For the whole law is fulfilled in one word, ‘you shall love your neighbour as yourself’” (Gal 5:14). To his communities Paul presents the Christian life as a journey of growth in love: “May the Lord make you increase and abound in love for one another and for all” (1 Th 3:12). Saint James likewise exhorts Christians to fulfil “the royal law according to the Scripture: You shall love your neighbour as yourself” (2:8), in order not to fall short of any commandment. 162. On the other hand this process of response and growth is always preceded by God’s gift, since the Lord first says: “Baptize them in the name…” (Mt 28:19). The Father’s free gift which makes us his sons and daughters, and the priority of the gift of his grace (cf. Eph 2:8-9; 1 Cor 4:7), enable that constant sanctification which pleases God and gives him glory. In this way, we allow ourselves to be transformed in Christ through a life lived “according to the Spirit” (Rom 8:5). Kerygmatic and mystagogical catechesis 163. Education and catechesis are at the service of this growth. We already possess a number of magisterial documents and aids on catechesis issued by the Holy See and by various episcopates. I think in particular of the Apostolic Exhortation Catechesi Tradendae (1979), the General Catechetical Directory (1997) and other documents whose contents need not be repeated here. I would like to offer a few brief considerations which I believe to be of particular significance. 164. In catechesis too, we have rediscovered the fundamental role of the first announcement or kerygma, which needs to be the centre of all evangelizing activity and all efforts at Church renewal. The kerygma is trinitarian. The fire of the Spirit is given in the form of tongues and leads us to believe in Jesus Christ who, by his death and resurrection, reveals and communicates to us the Father’s infinite mercy. On the lips of the catechist the first proclamation must ring out over and over: “Jesus Christ loves you; he gave his life to save you; and now he is living at your side every day to enlighten, strengthen and free you.” This first proclamation is called “first” not because it exists at the beginning and can then be forgotten or replaced by other more important things. It is first in a qualitative sense because it is the principal proclamation, the one which we must hear again and again in different ways, the one which we must announce one way or another throughout the process of catechesis, at every level and moment.[126] For this reason too, “the priest – like every other member of the Church – ought to grow in awareness that he himself is continually in need of being evangelized”.[127] 165. We must not think that in catechesis the kerygma gives way to a supposedly more “solid” formation. Nothing is more solid, profound, secure, meaningful and wisdom-filled than that initial proclamation. All Christian formation consists of entering more deeply into the kerygma, which is reflected in and constantly illumines, the work of catechesis, thereby enabling us to understand more fully the significance of every subject which the latter treats. It is the message capable of responding to the desire for the infinite which abides in every human heart. The centrality of the kerygma calls for stressing those elements which are most needed today: it has to express God’s saving love which precedes any moral and religious obligation on our part; it should not impose the truth but appeal to freedom; it should be marked by joy, encouragement, liveliness and a harmonious balance which will not reduce preaching to a few doctrines which are at times more philosophical than evangelical. All this demands on the part of the evangelizer certain attitudes which foster openness to the message: approachability, readiness for dialogue, patience, a warmth and welcome which is non-judgmental. 166. Another aspect of catechesis which has developed in recent decades is mystagogic initiation.[128] This basically has to do with two things: a progressive experience of formation involving the entire community and a renewed appreciation of the liturgical signs of Christian initiation. Many manuals and programmes have not yet taken sufficiently into account the need for a mystagogical renewal, one which would assume very different forms based on each educational community’s discernment. Catechesis is a proclamation of the word and is always centred on that word, yet it also demands a suitable environment and an attractive presentation, the use of eloquent symbols, insertion into a broader growth process and the integration of every dimension of the person within a communal journey of hearing and response. 167. Every form of catechesis would do well to attend to the “way of beauty” (via pulchritudinis).[129] Proclaiming Christ means showing that to believe in and to follow him is not only something right and true, but also something beautiful, capable of filling life with new splendour and profound joy, even in the midst of difficulties. Every expression of true beauty can thus be acknowledged as a path leading to an encounter with the Lord Jesus. This has nothing to do with fostering an aesthetic relativism[130] which would downplay the inseparable bond between truth, goodness and beauty, but rather a renewed esteem for beauty as a means of touching the human heart and enabling the truth and goodness of the Risen Christ to radiate within it. If, as Saint Augustine says, we love only that which is beautiful,[131] the incarnate Son, as the revelation of infinite beauty, is supremely lovable and draws us to himself with bonds of love. So a formation in the via pulchritudinis ought to be part of our effort to pass on the faith. Each particular Church should encourage the use of the arts in evangelization, building on the treasures of the past but also drawing upon the wide variety of contemporary expressions so as to transmit the faith in a new “language of parables”.[132] We must be bold enough to discover new signs and new symbols, new flesh to embody and communicate the word, and different forms of beauty which are valued in different cultural settings, including those unconventional modes of beauty which may mean little to the evangelizers, yet prove particularly attractive for others. 168. As for the moral component of catechesis, which promotes growth in fidelity to the Gospel way of life, it is helpful to stress again and again the attractiveness and the ideal of a life of wisdom, self-fulfilment and enrichment. In the light of that positive message, our rejection of the evils which endanger that life can be better understood. Rather than experts in dire predictions, dour judges bent on rooting out every threat and deviation, we should appear as joyful messengers of challenging proposals, guardians of the goodness and beauty which shine forth in a life of fidelity to the Gospel. Personal accompaniment in processes of growth 169. In a culture paradoxically suffering from anonymity and at the same time obsessed with the details of other people’s lives, shamelessly given over to morbid curiosity, the Church must look more closely and sympathetically at others whenever necessary. In our world, ordained ministers and other pastoral workers can make present the fragrance of Christ’s closeness and his personal gaze. The Church will have to initiate everyone – priests, religious and laity – into this “art of accompaniment” which teaches us to remove our sandals before the sacred ground of the other (cf. Ex 3:5). The pace of this accompaniment must be steady and reassuring, reflecting our closeness and our compassionate gaze which also heals, liberates and encourages growth in the Christian life. 170. Although it sounds obvious, spiritual accompaniment must lead others ever closer to God, in whom we attain true freedom. Some people think they are free if they can avoid God; they fail to see that they remain existentially orphaned, helpless, homeless. They cease being pilgrims and become drifters, flitting around themselves and never getting anywhere. To accompany them would be counterproductive if it became a sort of therapy supporting their self-absorption and ceased to be a pilgrimage with Christ to the Father. 171. Today more than ever we need men and women who, on the basis of their experience of accompanying others, are familiar with processes which call for prudence, understanding, patience and docility to the Spirit, so that they can protect the sheep from wolves who would scatter the flock. We need to practice the art of listening, which is more than simply hearing. Listening, in communication, is an openness of heart which makes possible that closeness without which genuine spiritual encounter cannot occur. Listening helps us to find the right gesture and word which shows that we are more than simply bystanders. Only through such respectful and compassionate listening can we enter on the paths of true growth and awaken a yearning for the Christian ideal: the desire to respond fully to God’s love and to bring to fruition what he has sown in our lives. But this always demands the patience of one who knows full well what Saint Thomas Aquinas tells us: that anyone can have grace and charity, and yet falter in the exercise of the virtues because of persistent “contrary inclinations”.[133] In other words, the organic unity of the virtues always and necessarily exists in habitu, even though forms of conditioning can hinder the operations of those virtuous habits. Hence the need for “a pedagogy which will introduce people step by step to the full appropriation of the mystery”.[134] Reaching a level of maturity where individuals can make truly free and responsible decisions calls for much time and patience. As Blessed Peter Faber used to say: “Time is God’s messenger”. 172. One who accompanies others has to realize that each person’s situation before God and their life in grace are mysteries which no one can fully know from without. The Gospel tells us to correct others and to help them to grow on the basis of a recognition of the objective evil of their actions (cf. Mt 18:15), but without making judgments about their responsibility and culpability (cf. Mt 7:1; Lk 6:37). Someone good at such accompaniment does not give in to frustrations or fears. He or she invites others to let themselves be healed, to take up their mat, embrace the cross, leave all behind and go forth ever anew to proclaim the Gospel. Our personal experience of being accompanied and assisted, and of openness to those who accompany us, will teach us to be patient and compassionate with others, and to find the right way to gain their trust, their openness and their readiness to grow. 173. Genuine spiritual accompaniment always begins and flourishes in the context of service to the mission of evangelization. Paul’s relationship with Timothy and Titus provides an example of this accompaniment and formation which takes place in the midst of apostolic activity. Entrusting them with the mission of remaining in each city to “put in order what remains to be done” (Tit 1:5; cf. 1 Tim 1:3-5), Paul also gives them rules for their personal lives and their pastoral activity. This is clearly distinct from every kind of intrusive accompaniment or isolated self-realization. Missionary disciples accompany missionary disciples. Centred on the word of God 174. Not only the homily has to be nourished by the word of God. All evangelization is based on that word, listened to, meditated upon, lived, celebrated and witnessed to. The sacred Scriptures are the very source of evangelization. Consequently, we need to be constantly trained in hearing the word. The Church does not evangelize unless she constantly lets herself be evangelized. It is indispensable that the word of God “be ever more fully at the heart of every ecclesial activity”.[135] God’s word, listened to and celebrated, above all in the Eucharist, nourishes and inwardly strengthens Christians, enabling them to offer an authentic witness to the Gospel in daily life. We have long since moved beyond that old contraposition between word and sacrament. The preaching of the word, living and effective, prepares for the reception of the sacrament, and in the sacrament that word attains its maximum efficacy. 175. The study of the sacred Scriptures must be a door opened to every believer.[136] It is essential that the revealed word radically enrich our catechesis and all our efforts to pass on the faith.[137] Evangelization demands familiarity with God’s word, which calls for dioceses, parishes and Catholic associations to provide for a serious, ongoing study of the Bible, while encouraging its prayerful individual and communal reading.[138] We do not blindly seek God, or wait for him to speak to us first, for “God has already spoken, and there is nothing further that we need to know, which has not been revealed to us”.[139] Let us receive the sublime treasure of the revealed word. CHAPTER FOUR THE SOCIAL DIMENSION OF EVANGELIZATION 176. To evangelize is to make the kingdom of God present in our world. Yet “any partial or fragmentary definition which attempts to render the reality of evangelization in all its richness, complexity and dynamism does so only at the risk of impoverishing it and even of distorting it”.[140] I would now like to share my concerns about the social dimension of evangelization, precisely because if this dimension is not properly brought out, there is a constant risk of distorting the authentic and integral meaning of the mission of evangelization. I. Communal and societal repercussions of the kerygma 177. The kerygma has a clear social content: at the very heart of the Gospel is life in community and engagement with others. The content of the first proclamation has an immediate moral implication centred on charity. Confession of faith and commitment to society 178. To believe in a Father who loves all men and women with an infinite love means realizing that “he thereby confers upon them an infinite dignity”.[141] To believe that the Son of God assumed our human flesh means that each human person has been taken up into the very heart of God. To believe that Jesus shed his blood for us removes any doubt about the boundless love which ennobles each human being. Our redemption has a social dimension because “God, in Christ, redeems not only the individual person, but also the social relations existing between men”.[142] To believe that the Holy Spirit is at work in everyone means realizing that he seeks to penetrate every human situation and all social bonds: “The Holy Spirit can be said to possess an infinite creativity, proper to the divine mind, which knows how to loosen the knots of human affairs, even the most complex and inscrutable”.[143] Evangelization is meant to cooperate with this liberating work of the Spirit. The very mystery of the Trinity reminds us that we have been created in the image of that divine communion, and so we cannot achieve fulfilment or salvation purely by our own efforts. From the heart of the Gospel we see the profound connection between evangelization and human advancement, which must necessarily find expression and develop in every work of evangelization. Accepting the first proclamation, which invites us to receive God’s love and to love him in return with the very love which is his gift, brings forth in our lives and actions a primary and fundamental response: to desire, seek and protect the good of others. 179. This inseparable bond between our acceptance of the message of salvation and genuine fraternal love appears in several scriptural texts which we would do well to meditate upon, in order to appreciate all their consequences. The message is one which we often take for granted, and can repeat almost mechanically, without necessarily ensuring that it has a real effect on our lives and in our communities. How dangerous and harmful this is, for it makes us lose our amazement, our excitement and our zeal for living the Gospel of fraternity and justice! God’s word teaches that our brothers and sisters are the prolongation of the incarnation for each of us: “As you did it to one of these, the least of my brethren, you did it to me” (Mt 25:40). The way we treat others has a transcendent dimension: “The measure you give will be the measure you get” (Mt 7:2). It corresponds to the mercy which God has shown us: “Be merciful, just as your Father is merciful. Do not judge, and you will not be judged; do not condemn, and you will not be condemned. Forgive, and you will be forgiven; give, and it will be given to you… For the measure you give will be the measure you get back” (Lk 6:36-38). What these passages make clear is the absolute priority of “going forth from ourselves towards our brothers and sisters” as one of the two great commandments which ground every moral norm and as the clearest sign for discerning spiritual growth in response to God’s completely free gift. For this reason, “the service of charity is also a constituent element of the Church’s mission and an indispensable expression of her very being”.[144] By her very nature the Church is missionary; she abounds in effective charity and a compassion which understands, assists and promotes. The kingdom and its challenge 180. Reading the Scriptures also makes it clear that the Gospel is not merely about our personal relationship with God. Nor should our loving response to God be seen simply as an accumulation of small personal gestures to individuals in need, a kind of “charity à la carte”, or a series of acts aimed solely at easing our conscience. The Gospel is about the kingdom of God (cf. Lk 4:43); it is about loving God who reigns in our world. To the extent that he reigns within us, the life of society will be a setting for universal fraternity, justice, peace and dignity. Both Christian preaching and life, then, are meant to have an impact on society. We are seeking God’s kingdom: “Seek first God’s kingdom and his righteousness, and all these things will be given to you as well” (Mt 6:33). Jesus’ mission is to inaugurate the kingdom of his Father; he commands his disciples to proclaim the good news that “the kingdom of heaven is at hand” (Mt 10:7). 181. The kingdom, already present and growing in our midst, engages us at every level of our being and reminds us of the principle of discernment which Pope Paul VI applied to true development: it must be directed to “all men and the whole man”.[145] We know that “evangelization would not be complete if it did not take account of the unceasing interplay of the Gospel and of man’s concrete life, both personal and social”.[146] This is the principle of universality intrinsic to the Gospel, for the Father desires the salvation of every man and woman, and his saving plan consists in “gathering up all things in Christ, things in heaven and things on earth” (Eph 1:10). Our mandate is to “go into all the world and proclaim the good news to the whole creation” (Mk 16:15), for “the creation waits with eager longing for the revealing of the children of God” (Rom 8:19). Here, “the creation” refers to every aspect of human life; consequently, “the mission of proclaiming the good news of Jesus Christ has a universal destination. Its mandate of charity encompasses all dimensions of existence, all individuals, all areas of community life, and all peoples. Nothing human can be alien to it”.[147] True Christian hope, which seeks the eschatological kingdom, always generates history. The Church’s teaching on social questions 182. The Church’s teachings concerning contingent situations are subject to new and further developments and can be open to discussion, yet we cannot help but be concrete – without presuming to enter into details – lest the great social principles remain mere generalities which challenge no one. There is a need to draw practical conclusions, so that they “will have greater impact on the complexities of current situations”.[148] The Church’s pastors, taking into account the contributions of the different sciences, have the right to offer opinions on all that affects people’s lives, since the task of evangelization implies and demands the integral promotion of each human being. It is no longer possible to claim that religion should be restricted to the private sphere and that it exists only to prepare souls for heaven. We know that God wants his children to be happy in this world too, even though they are called to fulfilment in eternity, for he has created all things “for our enjoyment” (1 Tim 6:17), the enjoyment of everyone. It follows that Christian conversion demands reviewing especially those areas and aspects of life “related to the social order and the pursuit of the common good”.[149] 183. Consequently, no one can demand that religion should be relegated to the inner sanctum of personal life, without influence on societal and national life, without concern for the soundness of civil institutions, without a right to offer an opinion on events affecting society. Who would claim to lock up in a church and silence the message of Saint Francis of Assisi or Blessed Teresa of Calcutta? They themselves would have found this unacceptable. An authentic faith – which is never comfortable or completely personal – always involves a deep desire to change the world, to transmit values, to leave this earth somehow better that we found it. We love this magnificent planet on which God has put us, and we love the human family which dwells here, with all its tragedies and struggles, its hopes and aspirations, its strengths and weaknesses. The earth is our common home and all of us are brothers and sisters. If indeed “the just ordering of society and of the state is a central responsibility of politics”, the Church “cannot and must not remain on the sidelines in the fight for justice”.[150] All Christians, their pastors included, are called to show concern for the building of a better world. This is essential, for the Church’s social thought is primarily positive: it offers proposals, it works for change and in this sense it constantly points to the hope born of the loving heart of Jesus Christ. At the same time, it unites “its own commitment to that made in the social field by other Churches and Ecclesial Communities, whether at the level of doctrinal reflection or at the practical level”.[151] 184. This is not the time or the place to examine in detail the many grave social questions affecting today’s world, some of which I have dealt with in the second chapter. This Exhortation is not a social document, and for reflection on those different themes we have a most suitable tool in the Compendium of the Social Doctrine of the Church, whose use and study I heartily recommend. Furthermore, neither the Pope nor the Church have a monopoly on the interpretation of social realities or the proposal of solutions to contemporary problems. Here I can repeat the insightful observation of Pope Paul VI: “In the face of such widely varying situations, it is difficult for us to utter a unified message and to put forward a solution which has universal validity. This is not our ambition, nor is it our mission. It is up to the Christian communities to analyze with objectivity the situation which is proper to their own country”.[152] 185. In what follows I intend to concentrate on two great issues which strike me as fundamental at this time in history. I will treat them more fully because I believe that they will shape the future of humanity. These issues are first, the inclusion of the poor in society, and second, peace and social dialogue. II. The inclusion of the poor in society 186. Our faith in Christ, who became poor, and was always close to the poor and the outcast, is the basis of our concern for the integral development of society’s most neglected members. In union with God, we hear a plea 187. Each individual Christian and every community is called to be an instrument of God for the liberation and promotion of the poor, and for enabling them to be fully a part of society. This demands that we be docile and attentive to the cry of the poor and to come to their aid. A mere glance at the Scriptures is enough to make us see how our gracious Father wants to hear the cry of the poor: “I have observed the misery of my people who are in Egypt; I have heard their cry on account of their taskmasters. Indeed, I know their sufferings, and I have come down to deliver them… so I will send you…” (Ex 3:7-8, 10). We also see how he is concerned for their needs: “When the Israelites cried out to the Lord, the Lord raised up for them a deliverer” (Jg 3:15). If we, who are God’s means of hearing the poor, turn deaf ears to this plea, we oppose the Father’s will and his plan; that poor person “might cry to the Lord against you, and you would incur guilt” (Dt 15:9). A lack of solidarity towards his or her needs will directly affect our relationship with God: “For if in bitterness of soul he calls down a curse upon you, his Creator will hear his prayer” (Sir 4:6). The old question always returns: “How does God’s love abide in anyone who has the world’s goods, and sees a brother or sister in need and yet refuses help?” (1 Jn 3:17). Let us recall also how bluntly the apostle James speaks of the cry of the oppressed: “The wages of the labourers who mowed your fields, which you kept back by fraud, cry out, and the cries of the harvesters have reached the ears of the Lord of hosts” (5:4). 188. The Church has realized that the need to heed this plea is itself born of the liberating action of grace within each of us, and thus it is not a question of a mission reserved only to a few: “The Church, guided by the Gospel of mercy and by love for mankind, hears the cry for justice and intends to respond to it with all her might”.[153] In this context we can understand Jesus’ command to his disciples: “You yourselves give them something to eat!” (Mk 6:37): it means working to eliminate the structural causes of poverty and to promote the integral development of the poor, as well as small daily acts of solidarity in meeting the real needs which we encounter. The word “solidarity” is a little worn and at times poorly understood, but it refers to something more than a few sporadic acts of generosity. It presumes the creation of a new mindset which thinks in terms of community and the priority of the life of all over the appropriation of goods by a few. 189. Solidarity is a spontaneous reaction by those who recognize that the social function of property and the universal destination of goods are realities which come before private property. The private ownership of goods is justified by the need to protect and increase them, so that they can better serve the common good; for this reason, solidarity must be lived as the decision to restore to the poor what belongs to them. These convictions and habits of solidarity, when they are put into practice, open the way to other structural transformations and make them possible. Changing structures without generating new convictions and attitudes will only ensure that those same structures will become, sooner or later, corrupt, oppressive and ineffectual. 190. Sometimes it is a matter of hearing the cry of entire peoples, the poorest peoples of the earth, since “peace is founded not only on respect for human rights, but also on respect for the rights of peoples”.[154] Sadly, even human rights can be used as a justification for an inordinate defense of individual rights or the rights of the richer peoples. With due respect for the autonomy and culture of every nation, we must never forget that the planet belongs to all mankind and is meant for all mankind; the mere fact that some people are born in places with fewer resources or less development does not justify the fact that they are living with less dignity. It must be reiterated that “the more fortunate should renounce some of their rights so as to place their goods more generously at the service of others”.[155] To speak properly of our own rights, we need to broaden our perspective and to hear the plea of other peoples and other regions than those of our own country. We need to grow in a solidarity which “would allow all peoples to become the artisans of their destiny”,[156] since “every person is called to self-fulfilment”.[157] 191. In all places and circumstances, Christians, with the help of their pastors, are called to hear the cry of the poor. This has been eloquently stated by the bishops of Brazil: “We wish to take up daily the joys and hopes, the difficulties and sorrows of the Brazilian people, especially of those living in the barrios and the countryside – landless, homeless, lacking food and health care – to the detriment of their rights. Seeing their poverty, hearing their cries and knowing their sufferings, we are scandalized because we know that there is enough food for everyone and that hunger is the result of a poor distribution of goods and income. The problem is made worse by the generalized practice of wastefulness”.[158] 192. Yet we desire even more than this; our dream soars higher. We are not simply talking about ensuring nourishment or a “dignified sustenance” for all people, but also their “general temporal welfare and prosperity”.[159] This means education, access to health care, and above all employment, for it is through free, creative, participatory and mutually supportive labour that human beings express and enhance the dignity of their lives. A just wage enables them to have adequate access to all the other goods which are destined for our common use. Fidelity to the Gospel, lest we run in vain 193. We incarnate the duty of hearing the cry of the poor when we are deeply moved by the suffering of others. Let us listen to what God’s word teaches us about mercy, and allow that word to resound in the life of the Church. The Gospel tells us: “Blessed are the merciful, because they shall obtain mercy” (Mt 5:7). The apostle James teaches that our mercy to others will vindicate us on the day of God’s judgment: “So speak and so act as those who are to be judged under the law of liberty. For judgment is without mercy to one who has shown no mercy, yet mercy triumphs over judgment” (Jas 2:12-13). Here James is faithful to the finest tradition of post-exilic Jewish spirituality, which attributed a particular salutary value to mercy: “Break off your sins by practising righteousness, and your iniquities by showing mercy to the oppressed, that there may perhaps be a lengthening of your tranquillity” (Dan 4:27). The wisdom literature sees almsgiving as a concrete exercise of mercy towards those in need: “Almsgiving delivers from death, and it will purge away every sin” (Tob 12:9). The idea is expressed even more graphically by Sirach: “Water extinguishes blazing fire: so almsgiving atones for sin” (Sir 3:30). The same synthesis appears in the New Testament: “Maintain constant love for one another, for love covers a multitude of sins” (1 Pet 4:8). This truth greatly influenced the thinking of the Fathers of the Church and helped create a prophetic, counter-cultural resistance to the self-centred hedonism of paganism. We can recall a single example: “If we were in peril from fire, we would certainly run to water in order to extinguish the fire… in the same way, if a spark of sin flares up from our straw, and we are troubled on that account, whenever we have an opportunity to perform a work of mercy, we should rejoice, as if a fountain opened before so that the fire might be extinguished”.[160] 194. This message is so clear and direct, so simple and eloquent, that no ecclesial interpretation has the right to relativize it. The Church’s reflection on these texts ought not to obscure or weaken their force, but urge us to accept their exhortations with courage and zeal. Why complicate something so simple? Conceptual tools exist to heighten contact with the realities they seek to explain, not to distance us from them. This is especially the case with those biblical exhortations which summon us so forcefully to brotherly love, to humble and generous service, to justice and mercy towards the poor. Jesus taught us this way of looking at others by his words and his actions. So why cloud something so clear? We should not be concerned simply about falling into doctrinal error, but about remaining faithful to this light-filled path of life and wisdom. For “defenders of orthodoxy are sometimes accused of passivity, indulgence, or culpable complicity regarding the intolerable situations of injustice and the political regimes which prolong them”.[161] 195. When Saint Paul approached the apostles in Jerusalem to discern whether he was “running or had run in vain” (Gal 2:2), the key criterion of authenticity which they presented was that he should not forget the poor (cf. Gal 2:10). This important principle, namely that the Pauline communities should not succumb to the self-centred lifestyle of the pagans, remains timely today, when a new self-centred paganism is growing. We may not always be able to reflect adequately the beauty of the Gospel, but there is one sign which we should never lack: the option for those who are least, those whom society discards. 196. Sometimes we prove hard of heart and mind; we are forgetful, distracted and carried away by the limitless possibilities for consumption and distraction offered by contemporary society. This leads to a kind of alienation at every level, for “a society becomes alienated when its forms of social organization, production and consumption make it more difficult to offer the gift of self and to establish solidarity between people”.[162] The special place of the poor in God’s people 197. God’s heart has a special place for the poor, so much so that he himself “became poor” (2 Cor 8:9). The entire history of our redemption is marked by the presence of the poor. Salvation came to us from the “yes” uttered by a lowly maiden from a small town on the fringes of a great empire. The Saviour was born in a manger, in the midst of animals, like children of poor families; he was presented at the Temple along with two turtledoves, the offering made by those who could not afford a lamb (cf. Lk 2:24; Lev 5:7); he was raised in a home of ordinary workers and worked with his own hands to earn his bread. When he began to preach the Kingdom, crowds of the dispossessed followed him, illustrating his words: “The Spirit of the Lord is upon me, because he has anointed me to preach good news to the poor” (Lk 4:18). He assured those burdened by sorrow and crushed by poverty that God has a special place for them in his heart: “Blessed are you poor, yours is the kingdom of God” (Lk 6:20); he made himself one of them: “I was hungry and you gave me food to eat”, and he taught them that mercy towards all of these is the key to heaven (cf. Mt 25:5ff.). 198. For the Church, the option for the poor is primarily a theological category rather than a cultural, sociological, political or philosophical one. God shows the poor “his first mercy”.[163] This divine preference has consequences for the faith life of all Christians, since we are called to have “this mind… which was in Jesus Christ” (Phil 2:5). Inspired by this, the Church has made an option for the poor which is understood as a “special form of primacy in the exercise of Christian charity, to which the whole tradition of the Church bears witness”.[164] This option – as Benedict XVI has taught – “is implicit in our Christian faith in a God who became poor for us, so as to enrich us with his poverty”.[165] This is why I want a Church which is poor and for the poor. They have much to teach us. Not only do they share in the sensus fidei, but in their difficulties they know the suffering Christ. We need to let ourselves be evangelized by them. The new evangelization is an invitation to acknowledge the saving power at work in their lives and to put them at the centre of the Church’s pilgrim way. We are called to find Christ in them, to lend our voice to their causes, but also to be their friends, to listen to them, to speak for them and to embrace the mysterious wisdom which God wishes to share with us through them. 199. Our commitment does not consist exclusively in activities or programmes of promotion and assistance; what the Holy Spirit mobilizes is not an unruly activism, but above all an attentiveness which considers the other “in a certain sense as one with ourselves”.[166] This loving attentiveness is the beginning of a true concern for their person which inspires me effectively to seek their good. This entails appreciating the poor in their goodness, in their experience of life, in their culture, and in their ways of living the faith. True love is always contemplative, and permits us to serve the other not out of necessity or vanity, but rather because he or she is beautiful above and beyond mere appearances: “The love by which we find the other pleasing leads us to offer him something freely”.[167] The poor person, when loved, “is esteemed as of great value”,[168] and this is what makes the authentic option for the poor differ from any other ideology, from any attempt to exploit the poor for one’s own personal or political interest. Only on the basis of this real and sincere closeness can we properly accompany the poor on their path of liberation. Only this will ensure that “in every Christian community the poor feel at home. Would not this approach be the greatest and most effective presentation of the good news of the kingdom?”[169] Without the preferential option for the poor, “the proclamation of the Gospel, which is itself the prime form of charity, risks being misunderstood or submerged by the ocean of words which daily engulfs us in today’s society of mass communications”.[170] 200. Since this Exhortation is addressed to members of the Catholic Church, I want to say, with regret, that the worst discrimination which the poor suffer is the lack of spiritual care. The great majority of the poor have a special openness to the faith; they need God and we must not fail to offer them his friendship, his blessing, his word, the celebration of the sacraments and a journey of growth and maturity in the faith. Our preferential option for the poor must mainly translate into a privileged and preferential religious care. 201. No one must say that they cannot be close to the poor because their own lifestyle demands more attention to other areas. This is an excuse commonly heard in academic, business or professional, and even ecclesial circles. While it is quite true that the essential vocation and mission of the lay faithful is to strive that earthly realities and all human activity may be transformed by the Gospel,[171] none of us can think we are exempt from concern for the poor and for social justice: “Spiritual conversion, the intensity of the love of God and neighbour, zeal for justice and peace, the Gospel meaning of the poor and of poverty, are required of everyone”.[172] I fear that these words too may give rise to commentary or discussion with no real practical effect. That being said, I trust in the openness and readiness of all Christians, and I ask you to seek, as a community, creative ways of accepting this renewed call. The economy and the distribution of income 202. The need to resolve the structural causes of poverty cannot be delayed, not only for the pragmatic reason of its urgency for the good order of society, but because society needs to be cured of a sickness which is weakening and frustrating it, and which can only lead to new crises. Welfare projects, which meet certain urgent needs, should be considered merely temporary responses. As long as the problems of the poor are not radically resolved by rejecting the absolute autonomy of markets and financial speculation and by attacking the structural causes of inequality,[173] no solution will be found for the world’s problems or, for that matter, to any problems. Inequality is the root of social ills. 203. The dignity of each human person and the pursuit of the common good are concerns which ought to shape all economic policies. At times, however, they seem to be a mere addendum imported from without in order to fill out a political discourse lacking in perspectives or plans for true and integral development. How many words prove irksome to this system! It is irksome when the question of ethics is raised, when global solidarity is invoked, when the distribution of goods is mentioned, when reference in made to protecting labour and defending the dignity of the powerless, when allusion is made to a God who demands a commitment to justice. At other times these issues are exploited by a rhetoric which cheapens them. Casual indifference in the face of such questions empties our lives and our words of all meaning. Business is a vocation, and a noble vocation, provided that those engaged in it see themselves challenged by a greater meaning in life; this will enable them truly to serve the common good by striving to increase the goods of this world and to make them more accessible to all. 204. We can no longer trust in the unseen forces and the invisible hand of the market. Growth in justice requires more than economic growth, while presupposing such growth: it requires decisions, programmes, mechanisms and processes specifically geared to a better distribution of income, the creation of sources of employment and an integral promotion of the poor which goes beyond a simple welfare mentality. I am far from proposing an irresponsible populism, but the economy can no longer turn to remedies that are a new poison, such as attempting to increase profits by reducing the work force and thereby adding to the ranks of the excluded. 205. I ask God to give us more politicians capable of sincere and effective dialogue aimed at healing the deepest roots – and not simply the appearances – of the evils in our world! Politics, though often denigrated, remains a lofty vocation and one of the highest forms of charity, inasmuch as it seeks the common good.[174] We need to be convinced that charity “is the principle not only of micro-relationships (with friends, with family members or within small groups) but also of macro-relationships (social, economic and political ones)”.[175] I beg the Lord to grant us more politicians who are genuinely disturbed by the state of society, the people, the lives of the poor! It is vital that government leaders and financial leaders take heed and broaden their horizons, working to ensure that all citizens have dignified work, education and healthcare. Why not turn to God and ask him to inspire their plans? I am firmly convinced that openness to the transcendent can bring about a new political and economic mindset which would help to break down the wall of separation between the economy and the common good of society. 206. Economy, as the very word indicates, should be the art of achieving a fitting management of our common home, which is the world as a whole. Each meaningful economic decision made in one part of the world has repercussions everywhere else; consequently, no government can act without regard for shared responsibility. Indeed, it is becoming increasingly difficult to find local solutions for enormous global problems which overwhelm local politics with difficulties to resolve. If we really want to achieve a healthy world economy, what is needed at this juncture of history is a more efficient way of interacting which, with due regard for the sovereignty of each nation, ensures the economic well-being of all countries, not just of a few. 207. Any Church community, if it thinks it can comfortably go its own way without creative concern and effective cooperation in helping the poor to live with dignity and reaching out to everyone, will also risk breaking down, however much it may talk about social issues or criticize governments. It will easily drift into a spiritual worldliness camouflaged by religious practices, unproductive meetings and empty talk. 208. If anyone feels offended by my words, I would respond that I speak them with affection and with the best of intentions, quite apart from any personal interest or political ideology. My words are not those of a foe or an opponent. I am interested only in helping those who are in thrall to an individualistic, indifferent and self-centred mentality to be freed from those unworthy chains and to attain a way of living and thinking which is more humane, noble and fruitful, and which will bring dignity to their presence on this earth. Concern for the vulnerable 209. Jesus, the evangelizer par excellence and the Gospel in person, identifies especially with the little ones (cf. Mt 25:40). This reminds us Christians that we are called to care for the vulnerable of the earth. But the current model, with its emphasis on success and self-reliance, does not appear to favour an investment in efforts to help the slow, the weak or the less talented to find opportunities in life. 210. It is essential to draw near to new forms of poverty and vulnerability, in which we are called to recognize the suffering Christ, even if this appears to bring us no tangible and immediate benefits. I think of the homeless, the addicted, refugees, indigenous peoples, the elderly who are increasingly isolated and abandoned, and many others. Migrants present a particular challenge for me, since I am the pastor of a Church without frontiers, a Church which considers herself mother to all. For this reason, I exhort all countries to a generous openness which, rather than fearing the loss of local identity, will prove capable of creating new forms of cultural synthesis. How beautiful are those cities which overcome paralysing mistrust, integrate those who are different and make this very integration a new factor of development! How attractive are those cities which, even in their architectural design, are full of spaces which connect, relate and favour the recognition of others! 211. I have always been distressed at the lot of those who are victims of various kinds of human trafficking. How I wish that all of us would hear God’s cry: “Where is your brother?” (Gen 4:9). Where is your brother or sister who is enslaved? Where is the brother and sister whom you are killing each day in clandestine warehouses, in rings of prostitution, in children used for begging, in exploiting undocumented labour? Let us not look the other way. There is greater complicity than we think. The issue involves everyone! This infamous network of crime is now well established in our cities, and many people have blood on their hands as a result of their comfortable and silent complicity. 212. Doubly poor are those women who endure situations of exclusion, mistreatment and violence, since they are frequently less able to defend their rights. Even so, we constantly witness among them impressive examples of daily heroism in defending and protecting their vulnerable families. 213. Among the vulnerable for whom the Church wishes to care with particular love and concern are unborn children, the most defenceless and innocent among us. Nowadays efforts are made to deny them their human dignity and to do with them whatever one pleases, taking their lives and passing laws preventing anyone from standing in the way of this. Frequently, as a way of ridiculing the Church’s effort to defend their lives, attempts are made to present her position as ideological, obscurantist and conservative. Yet this defence of unborn life is closely linked to the defence of each and every other human right. It involves the conviction that a human being is always sacred and inviolable, in any situation and at every stage of development. Human beings are ends in themselves and never a means of resolving other problems. Once this conviction disappears, so do solid and lasting foundations for the defence of human rights, which would always be subject to the passing whims of the powers that be. Reason alone is sufficient to recognize the inviolable value of each single human life, but if we also look at the issue from the standpoint of faith, “every violation of the personal dignity of the human being cries out in vengeance to God and is an offence against the creator of the individual”.[176] 214. Precisely because this involves the internal consistency of our message about the value of the human person, the Church cannot be expected to change her position on this question. I want to be completely honest in this regard. This is not something subject to alleged reforms or “modernizations”. It is not “progressive” to try to resolve problems by eliminating a human life. On the other hand, it is also true that we have done little to adequately accompany women in very difficult situations, where abortion appears as a quick solution to their profound anguish, especially when the life developing within them is the result of rape or a situation of extreme poverty. Who can remain unmoved before such painful situations? 215. There are other weak and defenceless beings who are frequently at the mercy of economic interests or indiscriminate exploitation. I am speaking of creation as a whole. We human beings are not only the beneficiaries but also the stewards of other creatures. Thanks to our bodies, God has joined us so closely to the world around us that we can feel the desertification of the soil almost as a physical ailment, and the extinction of a species as a painful disfigurement. Let us not leave in our wake a swath of destruction and death which will affect our own lives and those of future generations.[177] Here I would make my own the touching and prophetic lament voiced some years ago by the bishops of the Philippines: “An incredible variety of insects lived in the forest and were busy with all kinds of tasks… Birds flew through the air, their bright plumes and varying calls adding color and song to the green of the forests… God intended this land for us, his special creatures, but not so that we might destroy it and turn it into a wasteland… After a single night’s rain, look at the chocolate brown rivers in your locality and remember that they are carrying the life blood of the land into the sea… How can fish swim in sewers like the Pasig and so many more rivers which we have polluted? Who has turned the wonderworld of the seas into underwater cemeteries bereft of color and life?”[178] 216. Small yet strong in the love of God, like Saint Francis of Assisi, all of us, as Christians, are called to watch over and protect the fragile world in which we live, and all its peoples. III. The common good and peace in society 217. We have spoken at length about joy and love, but the word of God also speaks about the fruit of peace (cf. Gal 5:22). 218. Peace in society cannot be understood as pacification or the mere absence of violence resulting from the domination of one part of society over others. Nor does true peace act as a pretext for justifying a social structure which silences or appeases the poor, so that the more affluent can placidly support their lifestyle while others have to make do as they can. Demands involving the distribution of wealth, concern for the poor and human rights cannot be suppressed under the guise of creating a consensus on paper or a transient peace for a contented minority. The dignity of the human person and the common good rank higher than the comfort of those who refuse to renounce their privileges. When these values are threatened, a prophetic voice must be raised. 219. Nor is peace “simply the absence of warfare, based on a precarious balance of power; it is fashioned by efforts directed day after day towards the establishment of the ordered universe willed by God, with a more perfect justice among men”.[179] In the end, a peace which is not the result of integral development will be doomed; it will always spawn new conflicts and various forms of violence. 220. People in every nation enhance the social dimension of their lives by acting as committed and responsible citizens, not as a mob swayed by the powers that be. Let us not forget that “responsible citizenship is a virtue, and participation in political life is a moral obligation”.[180] Yet becoming a people demands something more. It is an ongoing process in which every new generation must take part: a slow and arduous effort calling for a desire for integration and a willingness to achieve this through the growth of a peaceful and multifaceted culture of encounter. 221. Progress in building a people in peace, justice and fraternity depends on four principles related to constant tensions present in every social reality. These derive from the pillars of the Church’s social doctrine, which serve as “primary and fundamental parameters of reference for interpreting and evaluating social phenomena”.[181] In their light I would now like to set forth these four specific principles which can guide the development of life in society and the building of a people where differences are harmonized within a shared pursuit. I do so out of the conviction that their application can be a genuine path to peace within each nation and in the entire world. Time is greater than space 222. A constant tension exists between fullness and limitation. Fullness evokes the desire for complete possession, while limitation is a wall set before us. Broadly speaking, “time” has to do with fullness as an expression of the horizon which constantly opens before us, while each individual moment has to do with limitation as an expression of enclosure. People live poised between each individual moment and the greater, brighter horizon of the utopian future as the final cause which draws us to itself. Here we see a first principle for progress in building a people: time is greater than space. 223. This principle enables us to work slowly but surely, without being obsessed with immediate results. It helps us patiently to endure difficult and adverse situations, or inevitable changes in our plans. It invites us to accept the tension between fullness and limitation, and to give a priority to time. One of the faults which we occasionally observe in sociopolitical activity is that spaces and power are preferred to time and processes. Giving priority to space means madly attempting to keep everything together in the present, trying to possess all the spaces of power and of self-assertion; it is to crystallize processes and presume to hold them back. Giving priority to time means being concerned about initiating processes rather than possessing spaces. Time governs spaces, illumines them and makes them links in a constantly expanding chain, with no possibility of return. What we need, then, is to give priority to actions which generate new processes in society and engage other persons and groups who can develop them to the point where they bear fruit in significant historical events. Without anxiety, but with clear convictions and tenacity. 224. Sometimes I wonder if there are people in today’s world who are really concerned about generating processes of people-building, as opposed to obtaining immediate results which yield easy, quick short-term political gains, but do not enhance human fullness. History will perhaps judge the latter with the criterion set forth by Romano Guardini: “The only measure for properly evaluating an age is to ask to what extent it fosters the development and attainment of a full and authentically meaningful human existence, in accordance with the peculiar character and the capacities of that age”.[182] 225. This criterion also applies to evangelization, which calls for attention to the bigger picture, openness to suitable processes and concern for the long run. The Lord himself, during his earthly life, often warned his disciples that there were things they could not yet understand and that they would have to await the Holy Spirit (cf. Jn 16:12-13). The parable of the weeds among the wheat (cf. Mt 13:24-30) graphically illustrates an important aspect of evangelization: the enemy can intrude upon the kingdom and sow harm, but ultimately he is defeated by the goodness of the wheat. Unity prevails over conflict 226. Conflict cannot be ignored or concealed. It has to be faced. But if we remain trapped in conflict, we lose our perspective, our horizons shrink and reality itself begins to fall apart. In the midst of conflict, we lose our sense of the profound unity of reality. 227. When conflict arises, some people simply look at it and go their way as if nothing happened; they wash their hands of it and get on with their lives. Others embrace it in such a way that they become its prisoners; they lose their bearings, project onto institutions their own confusion and dissatisfaction and thus make unity impossible. But there is also a third way, and it is the best way to deal with conflict. It is the willingness to face conflict head on, to resolve it and to make it a link in the chain of a new process. “Blessed are the peacemakers!” (Mt 5:9). 228. In this way it becomes possible to build communion amid disagreement, but this can only be achieved by those great persons who are willing to go beyond the surface of the conflict and to see others in their deepest dignity. This requires acknowledging a principle indispensable to the building of friendship in society: namely, that unity is greater than conflict. Solidarity, in its deepest and most challenging sense, thus becomes a way of making history in a life setting where conflicts, tensions and oppositions can achieve a diversified and life-giving unity. This is not to opt for a kind of syncretism, or for the absorption of one into the other, but rather for a resolution which takes place on a higher plane and preserves what is valid and useful on both sides. 229. This principle, drawn from the Gospel, reminds us that Christ has made all things one in himself: heaven and earth, God and man, time and eternity, flesh and spirit, person and society. The sign of this unity and reconciliation of all things in him is peace. Christ “is our peace” (Eph 2:14). The Gospel message always begins with a greeting of peace, and peace at all times crowns and confirms the relations between the disciples. Peace is possible because the Lord has overcome the world and its constant conflict “by making peace through the blood of his cross” (Col 1:20). But if we look more closely at these biblical texts, we find that the locus of this reconciliation of differences is within ourselves, in our own lives, ever threatened as they are by fragmentation and breakdown.[183] If hearts are shattered in thousands of pieces, it is not easy to create authentic peace in society. 230. The message of peace is not about a negotiated settlement but rather the conviction that the unity brought by the Spirit can harmonize every diversity. It overcomes every conflict by creating a new and promising synthesis. Diversity is a beautiful thing when it can constantly enter into a process of reconciliation and seal a sort of cultural covenant resulting in a “reconciled diversity”. As the bishops of the Congo have put it: “Our ethnic diversity is our wealth… It is only in unity, through conversion of hearts and reconciliation, that we will be able to help our country to develop on all levels”.[184] Realities are more important than ideas 231. There also exists a constant tension between ideas and realities. Realities simply are, whereas ideas are worked out. There has to be continuous dialogue between the two, lest ideas become detached from realities. It is dangerous to dwell in the realm of words alone, of images and rhetoric. So a third principle comes into play: realities are greater than ideas. This calls for rejecting the various means of masking reality: angelic forms of purity, dictatorships of relativism, empty rhetoric, objectives more ideal than real, brands of ahistorical fundamentalism, ethical systems bereft of kindness, intellectual discourse bereft of wisdom. 232. Ideas – conceptual elaborations – are at the service of communication, understanding, and praxis. Ideas disconnected from realities give rise to ineffectual forms of idealism and nominalism, capable at most of classifying and defining, but certainly not calling to action. What calls us to action are realities illuminated by reason. Formal nominalism has to give way to harmonious objectivity. Otherwise, the truth is manipulated, cosmetics take the place of real care for our bodies.[185] We have politicians – and even religious leaders – who wonder why people do not understand and follow them, since their proposals are so clear and logical. Perhaps it is because they are stuck in the realm of pure ideas and end up reducing politics or faith to rhetoric. Others have left simplicity behind and have imported a rationality foreign to most people. 233. Realities are greater than ideas. This principle has to do with incarnation of the word and its being put into practice: “By this you know the Spirit of God: every spirit that confesses that Jesus Christ is come in the flesh is from God” (1 Jn 4:2). The principle of reality, of a word already made flesh and constantly striving to take flesh anew, is essential to evangelization. It helps us to see that the Church’s history is a history of salvation, to be mindful of those saints who inculturated the Gospel in the life of our peoples and to reap the fruits of the Church’s rich bimillennial tradition, without pretending to come up with a system of thought detached from this treasury, as if we wanted to reinvent the Gospel. At the same time, this principle impels us to put the word into practice, to perform works of justice and charity which make that word fruitful. Not to put the word into practice, not to make it reality, is to build on sand, to remain in the realm of pure ideas and to end up in a lifeless and unfruitful self-centredness and gnosticism. The whole is greater than the part 234. An innate tension also exists between globalization and localization. We need to pay attention to the global so as to avoid narrowness and banality. Yet we also need to look to the local, which keeps our feet on the ground. Together, the two prevent us from falling into one of two extremes. In the first, people get caught up in an abstract, globalized universe, falling into step behind everyone else, admiring the glitter of other people’s world, gaping and applauding at all the right times. At the other extreme, they turn into a museum of local folklore, a world apart, doomed to doing the same things over and over, and incapable of being challenged by novelty or appreciating the beauty which God bestows beyond their borders. 235. The whole is greater than the part, but it is also greater than the sum of its parts. There is no need, then, to be overly obsessed with limited and particular questions. We constantly have to broaden our horizons and see the greater good which will benefit us all. But this has to be done without evasion or uprooting. We need to sink our roots deeper into the fertile soil and history of our native place, which is a gift of God. We can work on a small scale, in our own neighbourhood, but with a larger perspective. Nor do people who wholeheartedly enter into the life of a community need to lose their individualism or hide their identity; instead, they receive new impulses to personal growth. The global need not stifle, nor the particular prove barren. 236. Here our model is not the sphere, which is no greater than its parts, where every point is equidistant from the centre, and there are no differences between them. Instead, it is the polyhedron, which reflects the convergence of all its parts, each of which preserves its distinctiveness. Pastoral and political activity alike seek to gather in this polyhedron the best of each. There is a place for the poor and their culture, their aspirations and their potential. Even people who can be considered dubious on account of their errors have something to offer which must not be overlooked. It is the convergence of peoples who, within the universal order, maintain their own individuality; it is the sum total of persons within a society which pursues the common good, which truly has a place for everyone. 237. To Christians, this principle also evokes the totality or integrity of the Gospel which the Church passes down to us and sends us forth to proclaim. Its fullness and richness embrace scholars and workers, businessmen and artists, in a word, everyone. The genius of each people receives in its own way the entire Gospel and embodies it in expressions of prayer, fraternity, justice, struggle and celebration. The good news is the joy of the Father who desires that none of his little ones be lost, the joy of the Good Shepherd who finds the lost sheep and brings it back to the flock. The Gospel is the leaven which causes the dough to rise and the city on the hill whose light illumines all peoples. The Gospel has an intrinsic principle of totality: it will always remain good news until it has been proclaimed to all people, until it has healed and strengthened every aspect of humanity, until it has brought all men and women together at table in God’s kingdom. The whole is greater than the part. IV. Social dialogue as a contribution to peace 238. Evangelization also involves the path of dialogue. For the Church today, three areas of dialogue stand out where she needs to be present in order to promote full human development and to pursue the common good: dialogue with states, dialogue with society – including dialogue with cultures and the sciences – and dialogue with other believers who are not part of the Catholic Church. In each case, “the Church speaks from the light which faith offers”,[186] contributing her two thousand year experience and keeping ever in mind the life and sufferings of human beings. This light transcends human reason, yet it can also prove meaningful and enriching to those who are not believers and it stimulates reason to broaden its perspectives. 239. The Church proclaims “the Gospel of peace” (Eph 6:15) and she wishes to cooperate with all national and international authorities in safeguarding this immense universal good. By preaching Jesus Christ, who is himself peace (cf. Eph 2:14), the new evangelization calls on every baptized person to be a peacemaker and a credible witness to a reconciled life.[187] In a culture which privileges dialogue as a form of encounter, it is time to devise a means for building consensus and agreement while seeking the goal of a just, responsive and inclusive society. The principal author, the historic subject of this process, is the people as a whole and their culture, and not a single class, minority, group or elite. We do not need plans drawn up by a few for the few, or an enlightened or outspoken minority which claims to speak for everyone. It is about agreeing to live together, a social and cultural pact. 240. It is the responsibility of the State to safeguard and promote the common good of society.[188] Based on the principles of subsidiarity and solidarity, and fully committed to political dialogue and consensus building, it plays a fundamental role, one which cannot be delegated, in working for the integral development of all. This role, at present, calls for profound social humility. 241. In her dialogue with the State and with society, the Church does not have solutions for every particular issue. Together with the various sectors of society, she supports those programmes which best respond to the dignity of each person and the common good. In doing this, she proposes in a clear way the fundamental values of human life and convictions which can then find expression in political activity. Dialogue between faith, reason and science 242. Dialogue between science and faith also belongs to the work of evangelization at the service of peace.[189] Whereas positivism and scientism “refuse to admit the validity of forms of knowledge other than those of the positive sciences”,[190] the Church proposes another path, which calls for a synthesis between the responsible use of methods proper to the empirical sciences and other areas of knowledge such as philosophy, theology, as well as faith itself, which elevates us to the mystery transcending nature and human intelligence. Faith is not fearful of reason; on the contrary, it seeks and trusts reason, since “the light of reason and the light of faith both come from God”[191] and cannot contradict each other. Evangelization is attentive to scientific advances and wishes to shed on them the light of faith and the natural law so that they will remain respectful of the centrality and supreme value of the human person at every stage of life. All of society can be enriched thanks to this dialogue, which opens up new horizons for thought and expands the possibilities of reason. This too is a path of harmony and peace. 243. The Church has no wish to hold back the marvellous progress of science. On the contrary, she rejoices and even delights in acknowledging the enormous potential that God has given to the human mind. Whenever the sciences – rigorously focused on their specific field of inquiry – arrive at a conclusion which reason cannot refute, faith does not contradict it. Neither can believers claim that a scientific opinion which is attractive but not sufficiently verified has the same weight as a dogma of faith. At times some scientists have exceeded the limits of their scientific competence by making certain statements or claims. But here the problem is not with reason itself, but with the promotion of a particular ideology which blocks the path to authentic, serene and productive dialogue. Ecumenical dialogue 244. Commitment to ecumenism responds to the prayer of the Lord Jesus that “they may all be one” (Jn 17:21). The credibility of the Christian message would be much greater if Christians could overcome their divisions and the Church could realize “the fullness of catholicity proper to her in those of her children who, though joined to her by baptism, are yet separated from full communion with her”.[192] We must never forget that we are pilgrims journeying alongside one another. This means that we must have sincere trust in our fellow pilgrims, putting aside all suspicion or mistrust, and turn our gaze to what we are all seeking: the radiant peace of God’s face. Trusting others is an art and peace is an art. Jesus told us: “Blessed are the peacemakers” (Mt 5:9). In taking up this task, also among ourselves, we fulfil the ancient prophecy: “They shall beat their swords into ploughshares” (Is 2:4). 245. In this perspective, ecumenism can be seen as a contribution to the unity of the human family. At the Synod, the presence of the Patriarch of Constantinople, His Holiness Bartholomaios I, and the Archbishop of Canterbury, His Grace Rowan Williams, was a true gift from God and a precious Christian witness.[193] 246. Given the seriousness of the counter-witness of division among Christians, particularly in Asia and Africa, the search for paths to unity becomes all the more urgent. Missionaries on those continents often mention the criticisms, complaints and ridicule to which the scandal of divided Christians gives rise. If we concentrate on the convictions we share, and if we keep in mind the principle of the hierarchy of truths, we will be able to progress decidedly towards common expressions of proclamation, service and witness. The immense numbers of people who have not received the Gospel of Jesus Christ cannot leave us indifferent. Consequently, commitment to a unity which helps them to accept Jesus Christ can no longer be a matter of mere diplomacy or forced compliance, but rather an indispensable path to evangelization. Signs of division between Christians in countries ravaged by violence add further causes of conflict on the part of those who should instead be a leaven of peace. How many important things unite us! If we really believe in the abundantly free working of the Holy Spirit, we can learn so much from one another! It is not just about being better informed about others, but rather about reaping what the Spirit has sown in them, which is also meant to be a gift for us. To give but one example, in the dialogue with our Orthodox brothers and sisters, we Catholics have the opportunity to learn more about the meaning of episcopal collegiality and their experience of synodality. Through an exchange of gifts, the Spirit can lead us ever more fully into truth and goodness. Relations with Judaism 247. We hold the Jewish people in special regard because their covenant with God has never been revoked, for “the gifts and the call of God are irrevocable” (Rom 11:29). The Church, which shares with Jews an important part of the sacred Scriptures, looks upon the people of the covenant and their faith as one of the sacred roots of her own Christian identity (cf. Rom 11:16-18). As Christians, we cannot consider Judaism as a foreign religion; nor do we include the Jews among those called to turn from idols and to serve the true God (cf. 1 Thes 1:9). With them, we believe in the one God who acts in history, and with them we accept his revealed word. 248. Dialogue and friendship with the children of Israel are part of the life of Jesus’ disciples. The friendship which has grown between us makes us bitterly and sincerely regret the terrible persecutions which they have endured, and continue to endure, especially those that have involved Christians. 249. God continues to work among the people of the Old Covenant and to bring forth treasures of wisdom which flow from their encounter with his word. For this reason, the Church also is enriched when she receives the values of Judaism. While it is true that certain Christian beliefs are unacceptable to Judaism, and that the Church cannot refrain from proclaiming Jesus as Lord and Messiah, there exists as well a rich complementarity which allows us to read the texts of the Hebrew Scriptures together and to help one another to mine the riches of God’s word. We can also share many ethical convictions and a common concern for justice and the development of peoples. Interreligious dialogue 250. An attitude of openness in truth and in love must characterize the dialogue with the followers of non-Christian religions, in spite of various obstacles and difficulties, especially forms of fundamentalism on both sides. Interreligious dialogue is a necessary condition for peace in the world, and so it is a duty for Christians as well as other religious communities. This dialogue is in first place a conversation about human existence or simply, as the bishops of India have put it, a matter of “being open to them, sharing their joys and sorrows”.[194] In this way we learn to accept others and their different ways of living, thinking and speaking. We can then join one another in taking up the duty of serving justice and peace, which should become a basic principle of all our exchanges. A dialogue which seeks social peace and justice is in itself, beyond all merely practical considerations, an ethical commitment which brings about a new social situation. Efforts made in dealing with a specific theme can become a process in which, by mutual listening, both parts can be purified and enriched. These efforts, therefore, can also express love for truth. 251. In this dialogue, ever friendly and sincere, attention must always be paid to the essential bond between dialogue and proclamation, which leads the Church to maintain and intensify her relationship with non-Christians.[195] A facile syncretism would ultimately be a totalitarian gesture on the part of those who would ignore greater values of which they are not the masters. True openness involves remaining steadfast in one’s deepest convictions, clear and joyful in one’s own identity, while at the same time being “open to understanding those of the other party” and “knowing that dialogue can enrich each side”.[196] What is not helpful is a diplomatic openness which says “yes” to everything in order to avoid problems, for this would be a way of deceiving others and denying them the good which we have been given to share generously with others. Evangelization and interreligious dialogue, far from being opposed, mutually support and nourish one another.[197] 252. Our relationship with the followers of Islam has taken on great importance, since they are now significantly present in many traditionally Christian countries, where they can freely worship and become fully a part of society. We must never forget that they “profess to hold the faith of Abraham, and together with us they adore the one, merciful God, who will judge humanity on the last day”.[198] The sacred writings of Islam have retained some Christian teachings; Jesus and Mary receive profound veneration and it is admirable to see how Muslims both young and old, men and women, make time for daily prayer and faithfully take part in religious services. Many of them also have a deep conviction that their life, in its entirety, is from God and for God. They also acknowledge the need to respond to God with an ethical commitment and with mercy towards those most in need. 253. In order to sustain dialogue with Islam, suitable training is essential for all involved, not only so that they can be solidly and joyfully grounded in their own identity, but so that they can also acknowledge the values of others, appreciate the concerns underlying their demands and shed light on shared beliefs. We Christians should embrace with affection and respect Muslim immigrants to our countries in the same way that we hope and ask to be received and respected in countries of Islamic tradition. I ask and I humbly entreat those countries to grant Christians freedom to worship and to practice their faith, in light of the freedom which followers of Islam enjoy in Western countries! Faced with disconcerting episodes of violent fundamentalism, our respect for true followers of Islam should lead us to avoid hateful generalisations, for authentic Islam and the proper reading of the Koran are opposed to every form of violence. 254. Non-Christians, by God’s gracious initiative, when they are faithful to their own consciences, can live “justified by the grace of God”,[199] and thus be “associated to the paschal mystery of Jesus Christ”.[200] But due to the sacramental dimension of sanctifying grace, God’s working in them tends to produce signs and rites, sacred expressions which in turn bring others to a communitarian experience of journeying towards God.[201] While these lack the meaning and efficacy of the sacraments instituted by Christ, they can be channels which the Holy Spirit raises up in order to liberate non-Christians from atheistic immanentism or from purely individual religious experiences. The same Spirit everywhere brings forth various forms of practical wisdom which help people to bear suffering and to live in greater peace and harmony. As Christians, we can also benefit from these treasures built up over many centuries, which can help us better to live our own beliefs. Social dialogue in a context of religious freedom 255. The Synod Fathers spoke of the importance of respect for religious freedom, viewed as a fundamental human right.[202] This includes “the freedom to choose the religion which one judges to be true and to manifest one’s beliefs in public”.[203] A healthy pluralism, one which genuinely respects differences and values them as such, does not entail privatizing religions in an attempt to reduce them to the quiet obscurity of the individual’s conscience or to relegate them to the enclosed precincts of churches, synagogues or mosques. This would represent, in effect, a new form of discrimination and authoritarianism. The respect due to the agnostic or non-believing minority should not be arbitrarily imposed in a way that silences the convictions of the believing majority or ignores the wealth of religious traditions. In the long run, this would feed resentment rather than tolerance and peace. 256. When considering the effect of religion on public life, one must distinguish the different ways in which it is practiced. Intellectuals and serious journalists frequently descend to crude and superficial generalizations in speaking of the shortcomings of religion, and often prove incapable of realizing that not all believers – or religious leaders – are the same. Some politicians take advantage of this confusion to justify acts of discrimination. At other times, contempt is shown for writings which reflect religious convictions, overlooking the fact that religious classics can prove meaningful in every age; they have an enduring power to open new horizons, to stimulate thought, to expand the mind and the heart. This contempt is due to the myopia of a certain rationalism. Is it reasonable and enlightened to dismiss certain writings simply because they arose in a context of religious belief? These writings include principles which are profoundly humanistic and, albeit tinged with religious symbols and teachings, they have a certain value for reason. 257. As believers, we also feel close to those who do not consider themselves part of any religious tradition, yet sincerely seek the truth, goodness and beauty which we believe have their highest expression and source in God. We consider them as precious allies in the commitment to defending human dignity, in building peaceful coexistence between peoples and in protecting creation. A special place of encounter is offered by new Areopagi such as the Court of the Gentiles, where “believers and non-believers are able to engage in dialogue about fundamental issues of ethics, art and science, and about the search for transcendence”.[204] This too is a path to peace in our troubled world. 258. Starting from certain social issues of great importance for the future of humanity, I have tried to make explicit once again the inescapable social dimension of the Gospel message and to encourage all Christians to demonstrate it by their words, attitudes and deeds. CHAPTER FIVE SPIRIT-FILLED EVANGELIZERS 259. Spirit-filled evangelizers means evangelizers fearlessly open to the working of the Holy Spirit. At Pentecost, the Spirit made the apostles go forth from themselves and turned them into heralds of God’s wondrous deeds, capable of speaking to each person in his or her own language. The Holy Spirit also grants the courage to proclaim the newness of the Gospel with boldness (parrhesía) in every time and place, even when it meets with opposition. Let us call upon him today, firmly rooted in prayer, for without prayer all our activity risks being fruitless and our message empty. Jesus wants evangelizers who proclaim the good news not only with words, but above all by a life transfigured by God’s presence. 260. In this final chapter, I do not intend to offer a synthesis of Christian spirituality, or to explore great themes like prayer, Eucharistic adoration or the liturgical celebration of the faith. For all these we already have valuable texts of the magisterium and celebrated writings by great authors. I do not claim to replace or improve upon these treasures. I simply wish to offer some thoughts about the spirit of the new evangelization. 261. Whenever we say that something is “spirited”, it usually refers to some interior impulse which encourages, motivates, nourishes and gives meaning to our individual and communal activity. Spirit-filled evangelization is not the same as a set of tasks dutifully carried out despite one’s own personal inclinations and wishes. How I long to find the right words to stir up enthusiasm for a new chapter of evangelization full of fervour, joy, generosity, courage, boundless love and attraction! Yet I realize that no words of encouragement will be enough unless the fire of the Holy Spirit burns in our hearts. A spirit-filled evangelization is one guided by the Holy Spirit, for he is the soul of the Church called to proclaim the Gospel. Before offering some spiritual motivations and suggestions, I once more invoke the Holy Spirit. I implore him to come and renew the Church, to stir and impel her to go forth boldly to evangelize all peoples. I. Reasons for a renewed missionary impulse 262. Spirit-filled evangelizers are evangelizers who pray and work. Mystical notions without a solid social and missionary outreach are of no help to evangelization, nor are dissertations or social or pastoral practices which lack a spirituality which can change hearts. These unilateral and incomplete proposals only reach a few groups and prove incapable of radiating beyond them because they curtail the Gospel. What is needed is the ability to cultivate an interior space which can give a Christian meaning to commitment and activity.[205] Without prolonged moments of adoration, of prayerful encounter with the word, of sincere conversation with the Lord, our work easily becomes meaningless; we lose energy as a result of weariness and difficulties, and our fervour dies out. The Church urgently needs the deep breath of prayer, and to my great joy groups devoted to prayer and intercession, the prayerful reading of God’s word and the perpetual adoration of the Eucharist are growing at every level of ecclesial life. Even so, “we must reject the temptation to offer a privatized and individualistic spirituality which ill accords with the demands of charity, to say nothing of the implications of the incarnation”.[206] There is always the risk that some moments of prayer can become an excuse for not offering one’s life in mission; a privatized lifestyle can lead Christians to take refuge in some false forms of spirituality. 263. We do well to keep in mind the early Christians and our many brothers and sisters throughout history who were filled with joy, unflagging courage and zeal in proclaiming the Gospel. Some people nowadays console themselves by saying that things are not as easy as they used to be, yet we know that the Roman empire was not conducive to the Gospel message, the struggle for justice, or the defence of human dignity. Every period of history is marked by the presence of human weakness, self-absorption, complacency and selfishness, to say nothing of the concupiscence which preys upon us all. These things are ever present under one guise or another; they are due to our human limits rather than particular situations. Let us not say, then, that things are harder today; they are simply different. But let us learn also from the saints who have gone before us, who confronted the difficulties of their own day. So I propose that we pause to rediscover some of the reasons which can help us to imitate them today.[207] Personal encounter with the saving love of Jesus 264. The primary reason for evangelizing is the love of Jesus which we have received, the experience of salvation which urges us to ever greater love of him. What kind of love would not feel the need to speak of the beloved, to point him out, to make him known? If we do not feel an intense desire to share this love, we need to pray insistently that he will once more touch our hearts. We need to implore his grace daily, asking him to open our cold hearts and shake up our lukewarm and superficial existence. Standing before him with open hearts, letting him look at us, we see that gaze of love which Nathaniel glimpsed on the day when Jesus said to him: “I saw you under the fig tree” (Jn 1:48). How good it is to stand before a crucifix, or on our knees before the Blessed Sacrament, and simply to be in his presence! How much good it does us when he once more touches our lives and impels us to share his new life! What then happens is that “we speak of what we have seen and heard” (1 Jn 1:3). The best incentive for sharing the Gospel comes from contemplating it with love, lingering over its pages and reading it with the heart. If we approach it in this way, its beauty will amaze and constantly excite us. But if this is to come about, we need to recover a contemplative spirit which can help us to realize ever anew that we have been entrusted with a treasure which makes us more human and helps us to lead a new life. There is nothing more precious which we can give to others. 265. Jesus’ whole life, his way of dealing with the poor, his actions, his integrity, his simple daily acts of generosity, and finally his complete self-giving, is precious and reveals the mystery of his divine life. Whenever we encounter this anew, we become convinced that it is exactly what others need, even though they may not recognize it: “What therefore you worship as unknown, this I proclaim to you” (Acts 17:23). Sometimes we lose our enthusiasm for mission because we forget that the Gospel responds to our deepest needs, since we were created for what the Gospel offers us: friendship with Jesus and love of our brothers and sisters. If we succeed in expressing adequately and with beauty the essential content of the Gospel, surely this message will speak to the deepest yearnings of people’s hearts: “The missionary is convinced that, through the working of the Spirit, there already exists in individuals and peoples an expectation, even if an unconscious one, of knowing the truth about God, about man, and about how we are to be set free from sin and death. The missionary’s enthusiasm in proclaiming Christ comes from the conviction that he is responding to that expectation”.[208] Enthusiasm for evangelization is based on this conviction. We have a treasure of life and love which cannot deceive, and a message which cannot mislead or disappoint. It penetrates to the depths of our hearts, sustaining and ennobling us. It is a truth which is never out of date because it reaches that part of us which nothing else can reach. Our infinite sadness can only be cured by an infinite love. 266. But this conviction has to be sustained by our own constantly renewed experience of savouring Christ’s friendship and his message. It is impossible to persevere in a fervent evangelization unless we are convinced from personal experience that it is not the same thing to have known Jesus as not to have known him, not the same thing to walk with him as to walk blindly, not the same thing to hear his word as not to know it, and not the same thing to contemplate him, to worship him, to find our peace in him, as not to. It is not the same thing to try to build the world with his Gospel as to try to do so by our own lights. We know well that with Jesus life becomes richer and that with him it is easier to find meaning in everything. This is why we evangelize. A true missionary, who never ceases to be a disciple, knows that Jesus walks with him, speaks to him, breathes with him, works with him. He senses Jesus alive with him in the midst of the missionary enterprise. Unless we see him present at the heart of our missionary commitment, our enthusiasm soon wanes and we are no longer sure of what it is that we are handing on; we lack vigour and passion. A person who is not convinced, enthusiastic, certain and in love, will convince nobody. 267. In union with Jesus, we seek what he seeks and we love what he loves. In the end, what we are seeking is the glory of the Father; we live and act “for the praise of his glorious grace” (Eph 1:6). If we wish to commit ourselves fully and perseveringly, we need to leave behind every other motivation. This is our definitive, deepest and greatest motivation, the ultimate reason and meaning behind all we do: the glory of the Father which Jesus sought at every moment of his life. As the Son, he rejoices eternally to be “close to the Father’s heart” (Jn 1:18). If we are missionaries, it is primarily because Jesus told us that “by this my Father is glorified, that you bear much fruit” (Jn 15:8). Beyond all our own preferences and interests, our knowledge and motivations, we evangelize for the greater glory of the Father who loves us. The spiritual savour of being a people 268. The word of God also invites us to recognise that we are a people: “Once you were no people but now you are God’s people” (1 Pet 2:10). To be evangelizers of souls, we need to develop a spiritual taste for being close to people’s lives and to discover that this is itself a source of greater joy. Mission is at once a passion for Jesus and a passion for his people. When we stand before Jesus crucified, we see the depth of his love which exalts and sustains us, but at the same time, unless we are blind, we begin to realize that Jesus’ gaze, burning with love, expands to embrace all his people. We realize once more that he wants to make use of us to draw closer to his beloved people. He takes us from the midst of his people and he sends us to his people; without this sense of belonging we cannot understand our deepest identity. 269. Jesus himself is the model of this method of evangelization which brings us to the very heart of his people. How good it is for us to contemplate the closeness which he shows to everyone! If he speaks to someone, he looks into their eyes with deep love and concern: “Jesus, looking upon him, loved him” (Mk 10:21). We see how accessible he is, as he draws near the blind man (cf. Mk 10:46-52) and eats and drinks with sinners (cf. Mk 2:16) without worrying about being thought a glutton and a drunkard himself (cf. Mt 11:19). We see his sensitivity in allowing a sinful woman to anoint his feet (cf. Lk 7:36-50) and in receiving Nicodemus by night (cf. Jn 3:1-15). Jesus’ sacrifice on the cross is nothing else than the culmination of the way he lived his entire life. Moved by his example, we want to enter fully into the fabric of society, sharing the lives of all, listening to their concerns, helping them materially and spiritually in their needs, rejoicing with those who rejoice, weeping with those who weep; arm in arm with others, we are committed to building a new world. But we do so not from a sense of obligation, not as a burdensome duty, but as the result of a personal decision which brings us joy and gives meaning to our lives. 270. Sometimes we are tempted to be that kind of Christian who keeps the Lord’s wounds at arm’s length. Yet Jesus wants us to touch human misery, to touch the suffering flesh of others. He hopes that we will stop looking for those personal or communal niches which shelter us from the maelstrom of human misfortune and instead enter into the reality of other people’s lives and know the power of tenderness. Whenever we do so, our lives become wonderfully complicated and we experience intensely what it is to be a people, to be part of a people. 271. It is true that in our dealings with the world, we are told to give reasons for our hope, but not as an enemy who critiques and condemns. We are told quite clearly: “do so with gentleness and reverence” (1 Pet 3:15) and “if possible, so far as it depends upon you, live peaceably with all” (Rom 12:18). We are also told to overcome “evil with good” (Rom 12:21) and to “work for the good of all” (Gal 6:10). Far from trying to appear better than others, we should “in humility count others better” than ourselves (Phil 2:3). The Lord’s apostles themselves enjoyed “favour with all the people” (Acts 2:47; 4:21, 33; 5:13). Clearly Jesus does not want us to be grandees who look down upon others, but men and women of the people. This is not an idea of the Pope, or one pastoral option among others; they are injunctions contained in the word of God which are so clear, direct and convincing that they need no interpretations which might diminish their power to challenge us. Let us live them sine glossa, without commentaries. By so doing we will know the missionary joy of sharing life with God’s faithful people as we strive to light a fire in the heart of the world. 272. Loving others is a spiritual force drawing us to union with God; indeed, one who does not love others “walks in the darkness” (1 Jn 2:11), “remains in death” (1 Jn 3:14) and “does not know God” (1 Jn 4:8). Benedict XVI has said that “closing our eyes to our neighbour also blinds us to God”,[209] and that love is, in the end, the only light which “can always illuminate a world grown dim and give us the courage needed to keep living and working”.[210] When we live out a spirituality of drawing nearer to others and seeking their welfare, our hearts are opened wide to the Lord’s greatest and most beautiful gifts. Whenever we encounter another person in love, we learn something new about God. Whenever our eyes are opened to acknowledge the other, we grow in the light of faith and knowledge of God. If we want to advance in the spiritual life, then, we must constantly be missionaries. The work of evangelization enriches the mind and the heart; it opens up spiritual horizons; it makes us more and more sensitive to the workings of the Holy Spirit, and it takes us beyond our limited spiritual constructs. A committed missionary knows the joy of being a spring which spills over and refreshes others. Only the person who feels happiness in seeking the good of others, in desiring their happiness, can be a missionary. This openness of the heart is a source of joy, since “it is more blessed to give than to receive” (Acts 20:35). We do not live better when we flee, hide, refuse to share, stop giving and lock ourselves up in own comforts. Such a life is nothing less than slow suicide. 273. My mission of being in the heart of the people is not just a part of my life or a badge I can take off; it is not an “extra” or just another moment in life. Instead, it is something I cannot uproot from my being without destroying my very self. I am a mission on this earth; that is the reason why I am here in this world. We have to regard ourselves as sealed, even branded, by this mission of bringing light, blessing, enlivening, raising up, healing and freeing. All around us we begin to see nurses with soul, teachers with soul, politicians with soul, people who have chosen deep down to be with others and for others. But once we separate our work from our private lives, everything turns grey and we will always be seeking recognition or asserting our needs. We stop being a people. 274. If we are to share our lives with others and generously give of ourselves, we also have to realize that every person is worthy of our giving. Not for their physical appearance, their abilities, their language, their way of thinking, or for any satisfaction that we might receive, but rather because they are God’s handiwork, his creation. God created that person in his image, and he or she reflects something of God’s glory. Every human being is the object of God’s infinite tenderness, and he himself is present in their lives. Jesus offered his precious blood on the cross for that person. Appearances notwithstanding, every person is immensely holy and deserves our love. Consequently, if I can help at least one person to have a better life, that already justifies the offering of my life. It is a wonderful thing to be God’s faithful people. We achieve fulfilment when we break down walls and our heart is filled with faces and names! The mysterious working of the risen Christ and his Spirit 275. In the second chapter, we reflected on that lack of deep spirituality which turns into pessimism, fatalism, and mistrust. Some people do not commit themselves to mission because they think that nothing will change and that it is useless to make the effort. They think: “Why should I deny myself my comforts and pleasures if I won’t see any significant result?” This attitude makes it impossible to be a missionary. It is only a malicious excuse for remaining caught up in comfort, laziness, vague dissatisfaction and empty selfishness. It is a self-destructive attitude, for “man cannot live without hope: life would become meaningless and unbearable”.[211] If we think that things are not going to change, we need to recall that Jesus Christ has triumphed over sin and death and is now almighty. Jesus Christ truly lives. Put another way, “ if Christ has not been raised, then our preaching is in vain” (1 Cor 15:14). The Gospel tells us that when the first disciples went forth to preach, “the Lord worked with them and confirmed the message” (Mk 16:20). The same thing happens today. We are invited to discover this, to experience it. Christ, risen and glorified, is the wellspring of our hope, and he will not deprive us of the help we need to carry out the mission which he has entrusted to us. 276. Christ’s resurrection is not an event of the past; it contains a vital power which has permeated this world. Where all seems to be dead, signs of the resurrection suddenly spring up. It is an irresistible force. Often it seems that God does not exist: all around us we see persistent injustice, evil, indifference and cruelty. But it is also true that in the midst of darkness something new always springs to life and sooner or later produces fruit. On razed land life breaks through, stubbornly yet invincibly. However dark things are, goodness always re-emerges and spreads. Each day in our world beauty is born anew, it rises transformed through the storms of history. Values always tend to reappear under new guises, and human beings have arisen time after time from situations that seemed doomed. Such is the power of the resurrection, and all who evangelize are instruments of that power. 277. At the same time, new difficulties are constantly surfacing: experiences of failure and the human weaknesses which bring so much pain. We all know from experience that sometimes a task does not bring the satisfaction we seek, results are few and changes are slow, and we are tempted to grow weary. Yet lowering our arms momentarily out of weariness is not the same as lowering them for good, overcome by chronic discontent and by a listlessness that parches the soul. It also happens that our hearts can tire of the struggle because in the end we are caught up in ourselves, in a careerism which thirsts for recognition, applause, rewards and status. In this case we do not lower our arms, but we no longer grasp what we seek, the resurrection is not there. In cases like these, the Gospel, the most beautiful message that this world can offer, is buried under a pile of excuses. 278. Faith also means believing in God, believing that he truly loves us, that he is alive, that he is mysteriously capable of intervening, that he does not abandon us and that he brings good out of evil by his power and his infinite creativity. It means believing that he marches triumphantly in history with those who “are called and chosen and faithful” (Rev 17:14). Let us believe the Gospel when it tells us that the kingdom of God is already present in this world and is growing, here and there, and in different ways: like the small seed which grows into a great tree (cf. Mt 13:31-32), like the measure of leaven that makes the dough rise (cf. Mt 13:33) and like the good seed that grows amid the weeds (cf. Mt 13, 24-30) and can always pleasantly surprise us. The kingdom is here, it returns, it struggles to flourish anew. Christ’s resurrection everywhere calls forth seeds of that new world; even if they are cut back, they grow again, for the resurrection is already secretly woven into the fabric of this history, for Jesus did not rise in vain. May we never remain on the sidelines of this march of living hope! 279. Because we do not always see these seeds growing, we need an interior certainty, a conviction that God is able to act in every situation, even amid apparent setbacks: “We have this treasure in earthen vessels” (2 Cor 4:7). This certainty is often called “a sense of mystery”. It involves knowing with certitude that all those who entrust themselves to God in love will bear good fruit (cf. Jn 15:5). This fruitfulness is often invisible, elusive and unquantifiable. We can know quite well that our lives will be fruitful, without claiming to know how, or where, or when. We may be sure that none of our acts of love will be lost, nor any of our acts of sincere concern for others. No single act of love for God will be lost, no generous effort is meaningless, no painful endurance is wasted. All of these encircle our world like a vital force. Sometimes it seems that our work is fruitless, but mission is not like a business transaction or investment, or even a humanitarian activity. It is not a show where we count how many people come as a result of our publicity; it is something much deeper, which escapes all measurement. It may be that the Lord uses our sacrifices to shower blessings in another part of the world which we will never visit. The Holy Spirit works as he wills, when he wills and where he wills; we entrust ourselves without pretending to see striking results. We know only that our commitment is necessary. Let us learn to rest in the tenderness of the arms of the Father amid our creative and generous commitment. Let us keep marching forward; let us give him everything, allowing him to make our efforts bear fruit in his good time. 280. Keeping our missionary fervour alive calls for firm trust in the Holy Spirit, for it is he who “helps us in our weakness” (Rom 8:26). But this generous trust has to be nourished, and so we need to invoke the Spirit constantly. He can heal whatever causes us to flag in the missionary endeavour. It is true that this trust in the unseen can cause us to feel disoriented: it is like being plunged into the deep and not knowing what we will find. I myself have frequently experienced this. Yet there is no greater freedom than that of allowing oneself to be guided by the Holy Spirit, renouncing the attempt to plan and control everything to the last detail, and instead letting him enlighten, guide and direct us, leading us wherever he wills. The Holy Spirit knows well what is needed in every time and place. This is what it means to be mysteriously fruitful! The missionary power of intercessory prayer 281. One form of prayer moves us particularly to take up the task of evangelization and to seek the good of others: it is the prayer of intercession. Let us peer for a moment into the heart of Saint Paul, to see what his prayer was like. It was full of people: “…I constantly pray with you in every one of my prayers for all of you… because I hold you in my heart” (Phil 1:4, 7). Here we see that intercessory prayer does not divert us from true contemplation, since authentic contemplation always has a place for others. 282. This attitude becomes a prayer of gratitude to God for others. “First, I thank my God through Jesus Christ for all of you” (Rom 1:8). It is constant thankfulness: “I give thanks to God always for you because of the grace of God which was given you in Christ Jesus” (1 Cor 1:4); “I thank my God in all my remembrance of you” (Phil 1:3). Far from being suspicious, negative and despairing, it is a spiritual gaze born of deep faith which acknowledges what God is doing in the lives of others. At the same time, it is the gratitude which flows from a heart attentive to others. When evangelizers rise from prayer, their hearts are more open; freed of self-absorption, they are desirous of doing good and sharing their lives with others. 283. The great men and women of God were great intercessors. Intercession is like a “leaven” in the heart of the Trinity. It is a way of penetrating the Father’s heart and discovering new dimensions which can shed light on concrete situations and change them. We can say that God’s heart is touched by our intercession, yet in reality he is always there first. What our intercession achieves is that his power, his love and his faithfulness are shown ever more clearly in the midst of the people. II. Mary, mother of evangelization 284. With the Holy Spirit, Mary is always present in the midst of the people. She joined the disciples in praying for the coming of the Holy Spirit (Acts 1:14) and thus made possible the missionary outburst which took place at Pentecost. She is the Mother of the Church which evangelizes, and without her we could never truly understand the spirit of the new evangelization. Jesus’ gift to his people 285. On the cross, when Jesus endured in his own flesh the dramatic encounter of the sin of the world and God’s mercy, he could feel at his feet the consoling presence of his mother and his friend. At that crucial moment, before fully accomplishing the work which his Father had entrusted to him, Jesus said to Mary: “Woman, here is your son”. Then he said to his beloved friend: “Here is your mother” (Jn 19:26-27). These words of the dying Jesus are not chiefly the expression of his devotion and concern for his mother; rather, they are a revelatory formula which manifests the mystery of a special saving mission. Jesus left us his mother to be our mother. Only after doing so did Jesus know that “all was now finished” (Jn 19:28). At the foot of the cross, at the supreme hour of the new creation, Christ led us to Mary. He brought us to her because he did not want us to journey without a mother, and our people read in this maternal image all the mysteries of the Gospel. The Lord did not want to leave the Church without this icon of womanhood. Mary, who brought him into the world with great faith, also accompanies “the rest of her offspring, those who keep the commandments of God and bear testimony to Jesus” (Rev 12:17). The close connection between Mary, the Church and each member of the faithful, based on the fact that each in his or her own way brings forth Christ, has been beautifully expressed by Blessed Isaac of Stella: “In the inspired Scriptures, what is said in a universal sense of the virgin mother, the Church, is understood in an individual sense of the Virgin Mary... In a way, every Christian is also believed to be a bride of God’s word, a mother of Christ, his daughter and sister, at once virginal and fruitful... Christ dwelt for nine months in the tabernacle of Mary’s womb. He dwells until the end of the ages in the tabernacle of the Church’s faith. He will dwell forever in the knowledge and love of each faithful soul”.[212] 286. Mary was able to turn a stable into a home for Jesus, with poor swaddling clothes and an abundance of love. She is the handmaid of the Father who sings his praises. She is the friend who is ever concerned that wine not be lacking in our lives. She is the woman whose heart was pierced by a sword and who understands all our pain. As mother of all, she is a sign of hope for peoples suffering the birth pangs of justice. She is the missionary who draws near to us and accompanies us throughout life, opening our hearts to faith by her maternal love. As a true mother, she walks at our side, she shares our struggles and she constantly surrounds us with God’s love. Through her many titles, often linked to her shrines, Mary shares the history of each people which has received the Gospel and she becomes a part of their historic identity. Many Christian parents ask that their children be baptized in a Marian shrine, as a sign of their faith in her motherhood which brings forth new children for God. There, in these many shrines, we can see how Mary brings together her children who with great effort come as pilgrims to see her and to be seen by her. Here they find strength from God to bear the weariness and the suffering in their lives. As she did with Juan Diego, Mary offers them maternal comfort and love, and whispers in their ear: “Let your heart not be troubled… Am I not here, who am your Mother?”[213] Star of the new Evangelization 287. We ask the Mother of the living Gospel to intercede that this invitation to a new phase of evangelization will be accepted by the entire ecclesial community. Mary is the woman of faith, who lives and advances in faith,[214] and “her exceptional pilgrimage of faith represents a constant point of reference for the Church”.[215] Mary let herself be guided by the Holy Spirit on a journey of faith towards a destiny of service and fruitfulness. Today we look to her and ask her to help us proclaim the message of salvation to all and to enable new disciples to become evangelizers in turn.[216] Along this journey of evangelization we will have our moments of aridity, darkness and even fatigue. Mary herself experienced these things during the years of Jesus’ childhood in Nazareth: “This is the beginning of the Gospel, the joyful good news. However, it is not difficult to see in that beginning a particular heaviness of heart, linked with a sort of night of faith – to use the words of Saint John of the Cross – a kind of ‘veil’ through which one has to draw near to the Invisible One and to live in intimacy with the mystery. And this is the way that Mary, for many years, lived in intimacy with the mystery of her Son, and went forward in her pilgrimage of faith”.[217] 288. There is a Marian “style” to the Church’s work of evangelization. Whenever we look to Mary, we come to believe once again in the revolutionary nature of love and tenderness. In her we see that humility and tenderness are not virtues of the weak but of the strong who need not treat others poorly in order to feel important themselves. Contemplating Mary, we realize that she who praised God for “bringing down the mighty from their thrones” and “sending the rich away empty” (Lk 1:52-53) is also the one who brings a homely warmth to our pursuit of justice. She is also the one who carefully keeps “all these things, pondering them in her heart” (Lk 2:19). Mary is able to recognize the traces of God’s Spirit in events great and small. She constantly contemplates the mystery of God in our world, in human history and in our daily lives. She is the woman of prayer and work in Nazareth, and she is also Our Lady of Help, who sets out from her town “with haste” (Lk 1:39) to be of service to others. This interplay of justice and tenderness, of contemplation and concern for others, is what makes the ecclesial community look to Mary as a model of evangelization. We implore her maternal intercession that the Church may become a home for many peoples, a mother for all peoples, and that the way may be opened to the birth of a new world. It is the Risen Christ who tells us, with a power that fills us with confidence and unshakeable hope: “Behold, I make all things new” (Rev 21:5). With Mary we advance confidently towards the fulfilment of this promise, and to her we pray: Mary, Virgin and Mother, you who, moved by the Holy Spirit, welcomed the word of life in the depths of your humble faith: as you gave yourself completely to the Eternal One, help us to say our own “yes” to the urgent call, as pressing as ever, to proclaim the good news of Jesus. Filled with Christ’s presence, you brought joy to John the Baptist, making him exult in the womb of his mother. Brimming over with joy, you sang of the great things done by God. Standing at the foot of the cross with unyielding faith, you received the joyful comfort of the resurrection, and joined the disciples in awaiting the Spirit so that the evangelizing Church might be born. Obtain for us now a new ardour born of the resurrection, that we may bring to all the Gospel of life which triumphs over death. Give us a holy courage to seek new paths, that the gift of unfading beauty may reach every man and woman. Virgin of listening and contemplation, Mother of love, Bride of the eternal wedding feast, pray for the Church, whose pure icon you are, that she may never be closed in on herself or lose her passion for establishing God’s kingdom. Star of the new evangelization, help us to bear radiant witness to communion, service, ardent and generous faith, justice and love of the poor, that the joy of the Gospel may reach to the ends of the earth, illuminating even the fringes of our world. Mother of the living Gospel, wellspring of happiness for God’s little ones, pray for us. Amen. Alleluia! Given in Rome, at Saint Peter’s, on 24 November, the solemnity of Our Lord Jesus Christ, King of the Universe, and the conclusion of the Year of Faith, in the year 2013, the first of my Pontificate. FRANCIS __________________________________________________________________ [1] Paul VI, Apostolic Exhortation Gaudete in Domino (9 May 1975), 22: AAS 67 (1975), 297. [2] Ibid. 8: AAS 67 (1975), 292. [3] Encyclical Letter Deus Caritas Est (25 December 2005), 1: AAS 98 (2006), 217. [4] Fifth General Conference of the Latin American and Caribbean Bishops, Aparecida Document, 29 June 2007, 360. [5] Ibid. [6] Paul VI, Apostolic Exhortation Evangelii Nuntiandi (8 December 1975), 80: AAS 68 (1976), 75. [7] Spiritual Canticle, 36, 10. [8] Adversus Haereses, IV, c. 34, n. 1: PG 7, pars prior, 1083: “ Omnem novitatem attulit, semetipsum afferens”. [9] Paul VI, Apostolic Exhortation Evangelii Nuntiandi (8 December 1975), 7: AAS 68 (1976), 9. [10] Cf. Propositio 7. [11] Benedict XVI, Homily at Mass for the Conclusion of the Synod of Bishops (28 October 2012): AAS 104 (2102), 890. [12] Ibid. [13] Benedict XVI, Homily at Mass for the Opening of the Fifth General Conference of the Latin American and Caribbean Bishops (13 May 2007), Aparecida, Brazil: AAS 99 (2007), 437. [14] Encyclical Letter, Redemptoris Missio (7 December 1990), 34: AAS 83 (1991), 280. [15] Ibid., 40: AAS 83 (1991), 287. [16] Ibid., 86: AAS 83 (1991), 333. [17] Fifth General Conference of the Latin American and Caribbean Bishops, Aparecida Document, 29 June 2007, 548. [18] Ibid., 370. [19] Cf. Propositio 1. [20] John Paul II, Post-Synodal Apostolic Exhortation Christifideles Laici (30 December 1988), 32: AAS 81 (1989) 451. [21] Fifth General Conference of the Latin American and Caribbean Bishops, Aparecida Document, 29 June 2007, 201. [22] Ibid., 551. [23] Paul VI, Encyclical Letter Ecclesiam Suam (6 August 1964), 9, 10, 11: AAS 56 (1964), 611-612. [24] Second Ecumenical Vatican Council, Decree on Ecumenism Unitatis Redintegratio, 6. [25] John Paul II, Post-Synodal Apostolic Exhortation Ecclesia in Oceania (22 November 2001), 19: AAS 94 (2002), 390. [26] John Paul II, Post-Synodal Apostolic Exhortation Christifideles Laici (30 September 1988), 26: AAS 81 (1989), 438. [27] Cf. Propositio 26. [28] Cf. Propositio 44. [29] Cf. Propositio 26. [30] Cf. Propositio 41. [31] Second Vatican Ecumenical Council, Decree on the Pastoral Office of Bishops Christus Dominus, 11. [32] Cf. Benedict XVI, Address for the Fortieth Anniversary of the Decree Ad Gentes (11 March 2006): AAS 98 (2006), 337. [33] Cf. Propositio 42. [34] Cf. Canons 460-468; 492-502; 511-514; 536-537. [35] Encyclical Letter Ut Unum Sint (25 May 1995), 95: AAS 87 (1995), 977-978. [36] Second Vatican Ecumenical Council, Dogmatic Constitution on the Church Lumen Gentium, 23. [37] John Paul II, Motu Proprio Apostolos Suos (21 May 1998): AAS 90 (1998), 641-658. [38] Second Vatican Ecumenical Council, Decree on Ecumenism Unitatis Redintegratio, 11. [39] Cf. S. Th., I-II, q. 66, a. 4-6. [40] S. Th., I-II, q. 108, a. 1. [41] S. Th., II-II, q. 30, a. 4: “We do not worship God with sacrifices and exterior gifts for him, but rather for us and for our neighbour. He has no need of our sacrifices, but he does ask that these be offered by us as devotion and for the benefit of our neighbour. For him, mercy, which overcomes the defects of our devotion and sacrifice, is the sacrifice which is most pleasing, because it is mercy which above all seeks the good of one’s neighbour” ( S. Th., II-II, q. 30, a. 4, ad 1). [42] Second Vatican Ecumenical Council, Dogmatic Constitution on Divine Revelation Dei Verbum, 12. [43] Motu Proprio Socialium Scientiarum (1 January 1994): AAS 86 (1994), 209. [44] Saint Thomas Aquinas noted that the multiplicity and variety “were the intention of the first agent”, who wished that “what each individual thing lacked in order to reflect the divine goodness would be made up for by other things”, since the Creator’s goodness “could not be fittingly reflected by just one creature” ( S. Th., I, q. 47, a. 1). Consequently, we need to grasp the variety of things in their multiple relationships (cf. S. Th., I, q. 47, a. 2, ad 1; q. 47, a. 3). By analogy, we need to listen to and complement one another in our partial reception of reality and the Gospel. [45] John XXIII, Address for the Opening of the Second Vatican Council (11 October 1962): AAS 54 (1962), 792: “ Est enim aliud ipsum depositum fidei, seu veritates, quae veneranda doctrina nostra continentur, aliud modus, quo eaedem enuntiantur”. [46] John Paul II, Encyclical Letter Ut Unum Sint (25 May 1995), 19: AAS 87 (1995), 933. [47] S. Th., I-II, q. 107, a. 4. [48] Ibid. [49] No. 1735 [50] Cf. John Paul II, Post-Synodal Apostolic Exhortation Familiaris Consortio (22 November 1981), 34: AAS 74 (1982), 123. [51] Cf. Saint Ambrose, De Sacramentis, IV, 6, 28: PL 16, 464: “I must receive it always, so that it may always forgive my sins. If I sin continually, I must always have a remedy”; ID., op. cit., IV, 5, 24: PL 16, 463: “Those who ate manna died; those who eat this body will obtain the forgiveness of their sins”; Saint Cyril of Alexandria, In Joh. Evang., IV, 2: PG 73, 584-585: “I examined myself and I found myself unworthy. To those who speak thus I say: when will you be worthy? When at last you present yourself before Christ? And if your sins prevent you from drawing nigh, and you never cease to fall – for, as the Psalm says, ‘what man knows his faults?’ – will you remain without partaking of the sanctification that gives life for eternity?” [52] Benedict XVI, Address to the Brazilian Bishops in the Cathedral of São Paulo, Brazil (11 May 2007), 3: AAS 99 (2007), 428. [53] John Paul II, Post-Synodal Apostolic Exhortation Pastores Dabo Vobis (25 March 1992), 10: AAS 84 (1992), 673. [54] Paul VI, Encyclical Letter Ecclesiam Suam (6 August 1964), 19: AAS 56 (1964), 609. [55] Saint John Chrysostom, De Lazaro Concio, II, 6: PG 48, 992D. [56] Cf. Propositio 13. [57] John Paul II, Apostolic Exhortation Ecclesia in Africa (14 September 1995), 52: AAS 88 (1996), 32-33; ID. , Encyclical Letter Sollicitudo Rei Socialis (30 December 1987), 22: AAS 80 (1988), 539. [58] John Paul II, Apostolic Exhortation Ecclesia in Asia (6 November 1999), 7: AAS 92 (2000), 458. [59] United States Conference Of Catholic Bishops, Ministry to Persons with a Homosexual Inclination: Guidelines for Pastoral Care (2006), 17. [60] Conférence Des Évêques De France, Conseil Famille et Société, Élargir le mariage aux personnes de même sexe? Ouvrons le débat! (28 September 2012). [61] Cf. Propositio 25. [62] Azione Cattolica Italiana, Messaggio della XIV Assemblea Nazionale alla Chiesa ed al Paese (8 May 2011). [63] J. Ratzinger, The Current Situation of Faith and Theology. Conference given at the Meeting of Presidents of Latin American Episcopal Commissions for the Doctrine of the Faith, Guadalajara, Mexico, 1996. Translation in L’Osservatore Romano, English Language Edition, 6 November 1996. Cf. Fifth General Conference of the Latin American and Caribbean Bishops, Aparecida Document, 29 June 2007, 12. [64] G. Bernanos, Journal d’un curé de campagne, Paris, 1974, 135. [65] Address for the Opening of the Second Vatican Council (11 October 1962): 4, 2-4: AAS 54 (1962), 789. [66] J.H. Newman, Letter of 26 January 1833, in The Letters and Diaries of John Henry Newman, vol. III, Oxford, 1979, 204. [67] Benedict XVI, Homily at Mass for the Opening of the Year of Faith (11 October 2012): AAS 104 (2012), 881. [68] Thomas À Kempis, De Imitatione Christi, Lib. I, IX, 5: “Dreaming of different places, and moving from one to another, has misled many”. [69] We can benefit from the testimony of Saint Thérèse of Lisieux, who speaks of one particular Sister whom she found especially disagreeable, where an interior experience had a decisive impact: “One winter afternoon I was engaged as usual in my little task. It was cold and growing dark… Suddenly I heard in the distance the harmonious sounds of a musical instrument. I began to imagine a well-lit room, draped in gold, and in it, elegantly dressed young ladies exchanging worldly compliments and courtesies. Then I looked at the poor sick woman whom I was attending. In place of a melody, I heard her occasional groans and sighs… I cannot express what took place in my soul. All that I do know is that the Lord illumined it with the rays of truth which so surpassed the flickering glow of earthly revels, that I could scarcely believe my happiness” (Ms. C, 29v-30r, in Oeuvres Complètes, Paris, 1992, 274-275). [70] Cf. Propositio 8. [71] H. De Lubac, Méditation sur l’Église, Paris, 1968, 321. [72] Pontifical Council for Justice and Peace, Compendium of the Social Doctrine of the Church, 295. [73] John Paul II, Post-Synodal Apostolic Exhortation Christifideles Laici (30 December 1988), 51: AAS 81 (1989), 413. [74] Congregation for the Doctrine of the Faith, Declaration Inter Insigniores on the Question of the Admission of Women to the Ministerial Priesthood (15 October 1976): AAS 68 (1977) 115, cited in John Paul II, Post-Synodal Apostolic Exhortation Christifideles Laici (30 December 1988), note 190: AAS 81 (1989), 493. [75] John Paul II, Apostolic Letter Mulieris Dignitatem (15 August 1988), 27: AAS 80 (1988), 1718. [76] Cf. Propositio 51. [77] John Paul II, Post-Synodal Apostolic Exhortation Ecclesia in Asia (6 November 1999), 19: AAS 92 (2000), 478. [78] Ibid, 2: AAS 92 (2000), 451. [79] Cf. Propositio 4. [80] Cf. Second Vatican Ecumenical Council, Dogmatic Constitution on the Church Lumen Gentium, 1. [81] Meditation during the First General Congregation of the XIII Ordinary General Assembly of the Synod of Bishops (8 October 2012): AAS 104 (2012), 897. [82] Cf. Propositio 6; Second Vatican Ecumenical Council, Pastoral Constitution on the Church in the Modern World Gaudium et Spes, 22. [83] Cf. Second Vatican Ecumenical Council, Dogmatic Constitution on the Church Lumen Gentium, 9. [84] Cf. Third General Conference of the Latin American and Caribbean Bishops, Puebla Document, 23 March 1979, Nos. 386-387. [85] Cf. Second Vatican Ecumenical Council, Pastoral Constitution on the Church in the Modern World Gaudium et Spes, 36. [86] Ibid, 25. [87] Ibid, 53. [88] John Paul II, Apostolic Letter Novo Millennio Ineunte (6 January 2001), 40: AAS 93 (2001), 295. [89] Ibid. [90] John Paul II, Encyclical Letter Redemptoris Missio (7 December 1990), 52: AAS 83 (1991), 300; cf. Apostolic Exhortation Catechesi Tradendae (16 October 1979) 53: AAS 71 (1979), 1321. [91] John Paul II, Post-Synodal Apostolic Exhortation Ecclesia in Oceania (22 November 2001), 16: AAS 94 (2002), 383. [92] John Paul II, Post-Synodal Apostolic Exhortation Ecclesia in Africa (14 September 1995), 61: AAS 88 (1996), 39. [93] Saint Thomas Aquinas, S. Th. I, q. 39, a. 8 cons. 2: “Without the Holy Spirit who is the bond of both, one cannot understand the connecting unity between the Father and the Son”; cf. I, q. 37, a. 1, ad 3. [94] John Paul II, Post-Synodal Apostolic Exhortation Ecclesia in Oceania (22 November 2001), 17: AAS 94 (2002), 385. [95] John Paul II, Post-Synodal Apostolic Exhortation Ecclesia in Asia (6 November 1999), 20: AAS 92 (2000), 478-482. [96] Cf. Second Vatican Ecumenical Council, Dogmatic Constitution on the Church Lumen Gentium, 12. [97] John Paul II, Encyclical Letter Fides et Ratio (14 September 1998), 71: AAS 91 (1999), 60. [98] Third General Conference of the Latin American and Caribbean Bishops, Puebla Document, 23 March 1979, 450; cf. Fifth General Conference of the Latin American and Caribbean Bishops, Aparecida Document, 29 June 2007, 264. [99] John Paul II, Post-Synodal Apostolic Exhortation Ecclesia in Asia (6 November 1999), 21: AAS 92 (2000), 482-484. [100] No. 48: AAS 68 (1976), 38. [101] Ibid. [102] Opening Address of the Fifth General Conference of the Latin American and Caribbean Bishops (13 May 2007), 1: AAS 90 (2007), 446. [103] Fifth General Conference of the Latin American and Caribbean Bishops, Aparecida Document, 29 June 2007, 262. [104] Ibid., 263. [105] Cf. Saint Thomas Aquinas, S. Th., II-II, q. 2, a. 2. [106] Fifth General Conference of the Latin American and Caribbean Bishops, Aparecida Document, 29 June 2007, 264. [107] Ibid. [108] Cf. Second Vatican Ecumenical Council, Dogmatic Constitution on the Church Lumen Gentium, 12. [109] Cf. Propositio 17. [110] Cf. Propositio 30. [111] Cf. Propositio 27. [112] John Paul II, Apostolic Letter Dies Domini (31 May 1998), 41: AAS 90 (1998), 738-739. [113] Paul VI, Apostolic Exhortation Evangelii Nuntiandi (8 December 1975), 78: AAS 68 (1976), 71. [114] Ibid. [115] John Paul II, Post-Synodal Apostolic Exhortation Pastores Dabo Vobis (25 March 1992), 26: AAS 84 (1992), 698. [116] Ibid., 25: AAS 84 (1992), 696. [117] Saint Thomas Aquinas, S. Th. II-II, q. 188, a. 6. [118] Paul VI, Apostolic Exhortation Evangelii Nuntiandi (8 December 1975), 76: AAS 68 (1976), 68. [119] Ibid., 75: AAS 68 (1976), 65. [120] Ibid ., 63: AAS 68 (1976), 53 [121] Ibid ., 43: AAS 68 (1976), 33 [122] Ibid . [123] John Paul II, Post-Synodal Apostolic Exhortation Pastores Dabo Vobis (25 March 1992), 10: AAS 84 (1992), 672. [124] Paul VI, Apostolic Exhortation Evangelii Nuntiandi (8 December 1975), 40: AAS 68 (1976), 31. [125] Ibid., 43: AAS 68 (1976), 33. [126] Cf. Propositio 9. [127] John Paul II, Post-Synodal Apostolic Exhortation Pastores Dabo Vobis (25 March 1992), 26: AAS 84 (1992), 698. [128] Cf. Propositio 38. [129] Cf. Propositio 20. [130] Cf. Second Vatican Ecumenical Council, Decree on the Means of Social Communication Inter Mirifica, 6. [131] Cf. De Musica, VI, 13, 38: PL 32, 1183-1184; Confessiones, IV, 13.20: PL 32, 701. [132] Benedict XVI, Address for the Screening of the Documentary “Art and Faith” – Via Pulchritudinis (25 October 2012): L’Osservatore Romano (27 October 2012), 7. [133] S. Th., I-II, q. 65, a. 3, ad 2: “propter aliquas dispositiones contrarias”. [134] John Paul II, Post-Synodal Apostolic Exhortation Ecclesia in Asia (6 November 1999), 20: AAS 92 (2000), 481. [135] Benedict XVI , Post-Synodal Apostolic Exhortation Verbum Domini (30 September 2010), 1: AAS 102 (2010), 682. [136] Cf. Propositio 11. [137] Cf. Second Vatican Ecumenical Council, Dogmatic Constitution on Divine Revelation Dei Verbum, 21-22. [138] Cf. Benedict XVI, Post-Synodal Apostolic Exhortation Verbum Domini (30 September 2010), 86-87: AAS 102 (2010), 757-760. [139] Benedict XVI, Address during the First General Congregation of the Synod of Bishops (8 October 2012): AAS 104 (2012), 896. [140] Paul VI, Post-Synodal Apostolic Exhortation Evangelii Nuntiandi (8 December 1975), 17: AAS 68 (1976), 17. [141] John Paul II, Message to the Handicapped, Angelus (16 November 1980): Insegnamenti, 3/2 (1980), 1232. [142] Pontifical Council for Justice and Peace, Compendium of the Social Doctrine of the Church, 52. [143] John Paul, Catechesis (24 April 1991): Insegnamenti, 14/1 (1991), 853. [144] Benedict XVI, Motu Proprio Intima Ecclesiae Natura (11 November 2012): AAS 104 (2012), 996. [145] Encyclical Letter Populorum Progressio (16 March 1967), 14: AAS 59 (1967), 264. [146] Paul VI, Apostolic Exhortation Evangelii Nuntiandi (8 December 1975), 29: AAS 68 (1976), 25. [147] Fifth General Conference of the Latin American and Caribbean Bishops, Aparecida Document, 29 June 2007, 380. [148] Pontifical Council for Justice and Peace, Compendium of the Social Doctrine of the Church, 9. [149] John Paul II, Post-Synodal Apostolic Exhortation Ecclesia in America (22 January 1999), 27: AAS 91 (1999), 762. [150] Benedict XVI, Encyclical Letter Deus Caritas Est (25 December 2005), 28: AAS 98 (2006), 239-240. [151] Pontifical Council for Justice and Peace, Compendium of the Social Doctrine of the Church, 12. [152] Apostolic Letter Octogesima Adveniens (14 May 1971), 4: AAS 63 (1971), 403. [153] Congregation for the Doctrine of the Faith, Instruction Libertatis Nuntius (6 August 1984), XI, 1: AAS 76 (1984), 903. [154] Pontifical Council for Justice and Peace, Compendium of the Social Doctrine of the Church, 157. [155] Paul VI, Apostolic Letter Octogesima Adveniens (14 May 1971), 23: AAS 63 (1971), 418. [156] Paul VI, Encyclical Letter Populorum Progressio (26 March 1967), 65: AAS 59 (1967), 289. [157] Ibid., 15: AAS 59 (1967), 265. [158] Conferência Nacional Dos Bispos Do Brazil, Exigências evangélicas e éticas de superação da miséria e da fome” (April 2002), Introduction, 2. [159] John XIII, Encyclical Letter Mater et Magistra (15 May 1961), 3: AAS 53 (1961), 402. [160] Saint Augustine, De Catechizandis Rudibus, I, XIX, 22: PL 40, 327. [161] Congregation for the Doctrine of the Faith, Instruction Libertatis Nuntius (6 August 1984), XI, 18: AAS 76 (1984), 907-908. [162] John Paul II, Encyclical Letter Centesimus Annus (1 May 1991), 41: AAS 83 (1991), 844-845. [163] John Paul II, Homily at Mass for the Evangelization of Peoples in Santo Domingo (11 October 1984), 5: AAS 77 (1985), 358. [164] John Paul II, Encyclical Letter Sollicitudo Rei Socialis (30 December 1987), 42: AAS 80 (1988), 572. [165] Address at the Inaugural Session of the Fifth General Conference of the Latin American and Caribbean Bishops (13 May 2007), 3: AAS 99 (2007), 450. [166] Saint Thomas Aquinas, S. Th., II-II, q. 27, a. 2. [167] Ibid., I-II, q. 110, a. 1. [168] Ibid., I-II, q. 26, a. 3. [169] John Paul II, Apostolic Letter Novo Millennio Ineunte (6 January 2001), 50: AAS 93 (2001), 303. [170] Ibid. [171] Cf. Propositio 45. [172] Congregation for the Doctrine of the Faith, Instruction Libertatis Nuntius (6 August 1984), XI, 18: AAS 76 (1984), 908. [173] This implies a commitment to “eliminate the structural causes of global economic dysfunction”: Benedict XVI, Address to the Diplomatic Corps (8 January 2007): AAS 99 (2007), 73. [174] Cf. Commission Sociale de L’épiscopat Français, Réhabiliter la politique (17 February 1999); cf. PIUS XI, Message of 18 December 1927. [175] Benedict XVI, Encyclical Letter Caritas in Veritate (29 June 2009), 2: AAS 101 (2009), 642. [176] John Paul II, Post-Synodal Apostolic Exhortation Christifideles Laici (30 December 1988), 37: AAS 81 (1989), 461. [177] Cf. Propositio 56. [178] Catholic Bishops Conference of the Philippines, Pastoral Letter What is Happening to our Beautiful Land? (29 January 1988). [179] Paul VI, Encyclical Letter Populorum Progressio (26 March 1967), 76: AAS 59 (1967), 294-295. [180] United States Conference of Catholic Bishops, Pastoral Letter Forming Conscience for Faithful Citizenship (November 2007), 13. [181] Pontifical Council for Justice and Peace, Compendium of the Social Doctrine of the Church, 161. [182] Das Ende der Neuzeit, Würzburg, 1965, 30-31. [183] Cf. I. Quiles, S.J., Filosofía de la educación personalista, Buenos Aires, 1981, 46-53. [184] Comité Permanent De La Conférence Épiscopale Nationale Du Congo, Message sur la situation sécuritaire dans le pays (5 December 2012), 11. [185] Cf. Plato, Gorgias, 465. [186] Benedict XVI, Address to the Roman Curia (21 December 2012): AAS 105 (2013), 51. [187] Cf. Propositio 14. [188] Cf. Catechism of the Catholic Church, 1910; Pontifical Council for Justice and Peace, Compendium of the Social Doctrine of the Church, 168. [189] Cf. Propositio 54. [190] John Paul II, Encyclical Letter Fides et Ratio (14 September 1998), 88: AAS 91 (1999), 74. [191] Saint Thomas Aquinas, Summa contra Gentiles, I, 7; cf. John Paul II, Encyclical Letter Fides et Ratio (14 September 1998), 43: AAS 91 (1999), 39. [192] Second Vatican Council, Decree on Ecumenism Unitatis Redintegratio, 4. [193] Cf. Propositio 52. [194] Indian Bishops’ Conference, Final Declaration of the XXX Assembly: The Role of the Church for a Better India (8 March 2013), 8.9. [195] Cf. Propositio 53. [196] John Paul II, Encyclical Letter Redemptoris Missio (7 December 1990), 56: AAS 83 (1991), 304. [197] Cf. Benedict XVI, Address to the Roman Curia (21 December 2012): AAS 105 (2006), 51; Second Vatican Ecumenical Council, Decree on the Missionary Activity of the Church Ad Gentes, 9; Catechism of the Catholic Church, 856. [198] Second Vatican Ecumenical Council, Dogmatic Constitution on the Church Lumen Gentium, 16. [199] International Theological Commission, Christianity and the World Religions (1996), 72: Enchiridion Vaticanum 15, No. 1061. [200] Ibid. [201] Cf. ibid., 81-87: Enchiridion Vaticanum 15, Nos. 1070-1076. [202] Cf. Propositio 16. [203] Benedict XVI, Post-Synodal Apostolic Exhortation Ecclesia in Medio Oriente (14 September 2012), 26: AAS 104 (2012), 762. [204] Cf. Propositio 55. [205] Cf. Propositio 36. [206] John Paul II, Apostolic Letter Novo Millennio Ineunte (6 January 2001), 52: AAS 93 (2001), 304. [207] Cf. V.M. Fernández, “Espiritualidad para la esperanza activa. Discurso en la apertura del I Congreso Nacional de Doctrina Social de la Iglesia (Rosario 2011)”, in UCActualidad, 142 (2011), 16. [208] John Paul II, Encyclical Letter Redemptoris Missio (7 December 1990), 45: AAS 83 (1991), 292. [209] Benedict XVI, Encyclical Letter, Deus Caritas Est (25 December 2005), 16: AAS 98 (2006), 230. [210] Ibid., 39: AAS 98 (2006), 250. [211] Second Special Assembly for Europe of the Synod of Bishops, Final Message, 1: L’Osservatore Romano, Weekly English-language edition, 27 October 1999, 5. [212] Isaac of Stella, Sermo 51: PL 194, 1863, 1865. [213] Nican Mopohua, 118-119. [214] Cf. Second Vatican Ecumenical Council, Dogmatic Constitution on the Church Lumen Gentium, 52-69. [215] John Paul II, Encyclical Letter Redemptoris Mater (25 March 1987), 6: AAS 79 (1987), 366-367. [216] Cf. Propositio 58. [217] John Paul II, Encyclical Letter Redemptoris Mater (25 March 1987), 17: AAS 79 (1987), 381. __________________________________________________________________ © Copyright - Libreria Editrice Vaticana #alternate Modifier Wikipédia (fr) alternate copyright Flux Atom de Wikipédia Celebrations Un article de Wikipédia, l'encyclopédie libre. Aller à : navigation, rechercher Page d'aide sur l'homonymie Pour les articles homonymes, voir Célébration (homonymie). Boîte de Celebrations avec chocolats individuels. Celebrations est une boîte de chocolats produite par le groupe américain Mars Incorporated qui comprend des versions miniatures des barres chocolatées les plus vendues par le groupe Mars. 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India Diwali, the Festival of Lights, Hindu New Year, 13th Day of the Month of Asvina (October or November) During this five-day celebration, Hindus fill their houses and gardens nightly with clay oil lamps or candles. The lights celebrate the once banished mythic hero Rama and his wife, Sita, and welcome Lakshmi, goddess of prosperity, into their homes. Families draw rangoli, decorative patterns made in rice flour, at the entrance to their houses or in front of their household shrines. The essence: To light candles is to give thanks for the blessings of the past year and shines the way for good fortune in the next. Finland Fortune-Telling Ritual, New Year's Eve In this tradition, tin is melted, then poured into a bucket of snow or ice-cold water. When the metal hardens, it is held up to a light; the shape it casts on the wall is used to tell your fortune. (Does it look like a hill? That may mean obstacles ahead. Does it look like a coin? That may mean money.) 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Next Hamsters: From the Wild to Your Bedroom Hamsters: From the Wild to Your Bedroom Previous QA preview 10480 Articles Winter Celebrations ____________________ In the Northern Hemisphere, the winter solstice happens in December, but it's in June for those living in the Southern Hemisphere. Photograph by Marcel Schauer, Dreamstime picture of a snow-covered tree During Three Kings Day in France bakers hide a coin, jewel or little toy inside a cake. The person who finds the treat gets to wear a crown. Photograph by Juan Moyano, Dreamstime picture of a King Cake with a crown on top A Hanukkah menorah has nine candles, a candle for every night, plus a helper candle in the middle. Photograph by Gavril Margittai, Dreamstime photograph of a menorah The candle holder used in Kwanzaa celebrations is called a kinara. Photograph by Timothy Nichols, Dreamstime picture of a Kwanzaa candle holder and harvest foods Chinese New Year begins on February 19, 2015. Photograph by Tharun15, Dreamstime picture of an illustrated sheep Around the world, family members help to decorate the tree and home with bright lights, wreaths, candles, holly, mistletoe, and ornaments. Photograph by Inara Prusakova, Dreamstime Photo of a decorated Christmas Tree Chinese New Year Chinese New Year is the most important of the traditional Chinese holidays. It falls on different dates each year, between January 21 and February 20. Visits to friends and family take place during this celebration. The color gold is said to bring wealth, and the color red is considered especially lucky. The New Year's Eve dinner is very large and includes fish, noodles, and dumplings. Chinese New Year begins on February 19, 2015. Chinese Horoscopes It's the Year of the Sheep. See if you're one! Christmas Christmas is celebration of the birth of Jesus Christ. Christmas in the United States brings together many customs from other countries and cultures. Around the world, family members help to decorate the tree and home with bright lights, wreaths, candles, holly, mistletoe, and ornaments. On Christmas Eve, many people go to church. Also on Christmas Eve, Santa comes from the North Pole in a sleigh to deliver gifts; in Hawaii, it is said he arrives by boat; in Australia, the jolly man arrives on water skis; and In Ghana, he comes out of the jungle. See the light! My Shot #candles Hanukkah 
Jewish people celebrate Hanukkah, a holiday honoring the Maccabees victory over King Antiochus, who forbid Jews to practice their religion. For eight nights, Hanukkah is celebrated with prayer, the lighting of the menorah, and food. A Hanukkah menorah has nine candles, a candle for every night, plus a helper candle. Children play games, sing songs, and exchange gifts. Potato pancakes, known as latkes in Yiddish, are traditionally associated with Hanukkah and are served with applesauce and sour cream. This year Hanukkah starts the evening of Tuesday, December 16 and the last night is Wednesday, December 24. Kwanzaa On December 26, Kwanzaa is celebrated. It is a holiday to commemorate African heritage. Kwanzaa lasts a week during which participants gather with family and friends to exchange gifts and to light a series of black, red, and green candles, which symbolize the seven basic values of African American family life that are unity, self-determination, collective work and responsibility, cooperative economics, purpose, creativity, and faith. New Year's Day New Year's Day is the first day of the year in the Gregorian calendar on January 1. There are often fireworks at midnight to celebrate the new year. Commonly served in the southern part of the United States, black-eyed peas are thought to bring luck and prosperity for the new year, greens (usually collards) bring wealth, and pork because pigs root forward. Shoot for the stars! Tips for taking fireworks pics Three Kings Day At the end of the Twelve Days of Christmas comes a day called the Epiphany, or Three Kings Day. This holiday is celebrated as the day the three wise men first saw baby Jesus and brought him gifts. On this day in Spain, many children get their Christmas presents. In Puerto Rico, before children go to sleep on January 5, they leave a box with hay under their beds so the kings will leave good presents. In France, a delicious "kings' cake" known as La galette des rois is baked. Bakers hide a coin, jewel or little toy inside it. [my-shot-logo.png] [myshot-logo-2line.png] Winter Winter Solstice The Winter Solstice occurs Sunday, December 21 this year. It is the shortest day of the year. People all over the world participate with festivals and celebrations. Long ago, people celebrated by lighting bonfires and candles to coax back the sun. Husky Slalom Action Polar Bear Ice Hockey Action Seal Curling Action Arctic Fox Snowboarding Action Next Hamsters: From the Wild to Your Bedroom Hamsters: From the Wild to Your Bedroom Previous QA preview Dive Deeper * ABOUT US * CONTACT US * VISIT NATIONALGEOGRAPHIC.COM * SUBSCRIBE * PRIVACY POLICY * TERMS OF SERVICE ©1996 - 2014 National Geographic Society All rights reserved. #next Encyclopedia Britannica * Help * School & Library Products * SHOP JOINLOGIN Activate Your Free Trial! * Popular Topics * quizzes * galleries * lists * projects ____________________ (Submit) * Citations * Email [177527-123-998AAA5C.jpg] Written by Alison Eldridge * Email 7 Winter Solstice Celebrations From Around the World __________________________________________________________________ [177527-123-998AAA5C.jpg] Written by Alison Eldridge INTRO sunrise [credit: AdstockRF] sunrisecredit: AdstockRF The winter solstice, longest night of the year, falls on December 21 or 22 in the Northern Hemisphere and June 20 or 21 in the Southern. Since ancient times, people all over the world have recognized this important astronomical occurrence and celebrated the subsequent “return” of the Sun in a variety of different ways. Old solstice traditions have influenced holidays we celebrate now, such as Christmas and Hanukkah. Here are some solstice traditions both new and old to help light your way to longer days. [default_small.png] FEATURED QUIZZES * [178194-118-7A636614.jpg] Vocabulary Quiz * [178195-118-019518C4.jpg] True or False * [178196-118-49DC431A.jpg] Name That Thing See More... MORE QUIZZES * [93395-118-38513873.jpg] Gods, Goddesses, and Greek Mythology * [121183-118-B149D2E2.jpg] Paris Was a Woman * [132673-118-8E1B7489.jpg] Halloween See More... * About Us * About Our Ads * Contact Us * Privacy Policy * Terms of Use ©2015 Encyclopædia Britannica, Inc. MLA style: "7 Winter Solstice Celebrations From Around the World". Encyclopædia Britannica. Encyclopædia Britannica Online. Encyclopædia Britannica Inc., 2015. Web. 09 Jan. 2015 . APA style: 7 Winter Solstice Celebrations From Around the World. (2015). In Encyclopædia Britannica. Retrieved from http://www.britannica.com/list/40/7-winter-solstice-celebrations -from-around-the-world Harvard style: 7 Winter Solstice Celebrations From Around the World. 2015. Encyclopædia Britannica Online. Retrieved 09 January, 2015, from http://www.britannica.com/list/40/7-winter-solstice-celebrations -from-around-the-world Chicago Manual of Style: Encyclopædia Britannica Online, s. v. "7 Winter Solstice Celebrations From Around the World", accessed January 09, 2015, http://www.britannica.com/list/40/7-winter-solstice-celebrations -from-around-the-world. While every effort has been made to follow citation style rules, there may be some discrepancies. Please refer to the appropriate style manual or other sources if you have any questions. To ____________________ From ____________________ Subject ____________________ Comments ____________________________________________________________ ____________________________________________________________ ____________________________________________________________ ____________________________________________________________ (Please limit to 900 characters) Send (Submit) Cancel Or click Continue to submit anonymously: Continue Quantcast Thrall Databases :: Holidays, Symbols, and Customs All Database Topics: [please click to see list...] go Alphabetical List of Databases: [please click to see list...___________________________] go New to databases? Click here for quick introduction! About Holidays, Symbols, and Customs Description from publisher: People everywhere gather to celebrate different types of holidays and festivals, which reflect the history and identity of people of all cultures. This edition of Holiday Symbols and Customs provides an introduction to the many ways in which people celebrate and find meaning in these traditions. Holiday Symbols and Customs includes over 300 entries that cover such diverse topics as the Academy Awards, Cinco de Mayo, the Hiroshima Peace Ceremony, the Rose Bowl, and Watch Night. Each entry explains the type of holiday, when and where it is observed, and the related symbols and customs. >> Please click here to access Holidays, Symbols, and Customs. Access Options: This database can be accessed from any of Thrall Library's public Internet or research computers. Concerning access outside the library: Members of Middletown Thrall Library may log in to this service using their library barcode. Tips & Special Features: This is a "Virtual Reference Library" (VRL) title. What does that mean? It means you are accessing an electronic (web-based) equivalent of the actual book as it was published in print. Thrall owns multiple VRL titles. 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[ Web Guides ] [ Blogs ] [ Library Catalog ] [ Library Home Page ] #TIME » Summer Solstice Celebrations Around the World Comments Feed State Department: Malaysia, Thailand Aren’t Doing Enough Against Human Trafficking Internet Swoons Over Convicted Felon’s Mugshot alternate alternate TIME WordPress.com TIME Time.com Subscribe Sign In Sign Out Home U.S. Politics World Business Tech Health Science Entertainment Newsfeed Living Sports History The TIME Vault Magazine Ideas Parents Money LIFE Photography Videos Person of the Year 2014 Top 10 Everything of 2014 Next Generation Leaders Above and Beyond Human Data Know Right Now The Nantucket Project New Energy Reality Retirement Redefined TIME 100 TIME Explains Top of the World Subscribe Newsletters Feedback Privacy Policy Your California Privacy Rights Terms of Use Ad Choices Ad Choices RSS TIME Apps TIME for Kids Media Kit Advertising Reprints and Permissions Site Map Help Customer Service © 2015 Time Inc. All rights reserved. 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Learn how to update your browser TAP (Submit) U.S. Edition * U.S. Edition * Europe, Middle East and Africa Edition * Asia Edition * South Pacific Edition [p?c1=2&c2=6035728&c3=&c4=&c5=&c6=&c15=&cv=2.0&cj=1] #next publisher [p?c1=2&c2=6034960&cv=2.0&cj=1] / Close * Romantic Getaway Ideas Promotions + Giveaways Newsletters | Mobile Travel + Leisure Facebook Twitter ____________________ Submit * Destinations + United States + Canada + Europe + Caribbean + Latin America + Asia + Australia + South Pacific + Africa + Middle East + All Destinations * Getaways + Weekend Getaways + All Getaways * Lists * Trip Ideas + Adventure Travel + All-Inclusive Vacations + Beach Vacations + Business Travel + Cruise Vacations + Fall Vacations + Family Vacations + Romantic Getaways + Style & Fashion + All Travel Ideas * Awards + World's Best Awards + T+L 500 Best Hotels + America's Favorite Towns + America's Favorite Cities + It List: Best New Hotels + Design Awards + Global Vision Awards + All Awards * Cruises * Blog * Video home > Magazine Table of Contents - february-2013 > Best Carnival Celebrations Around the World Best Carnival Celebrations Around the World Prev 1 of 17 Next Best Carnival Celebrations: Rio de Janeiro Courtesy of VisitBrasil.com Here’s your invitation to the world’s most outrageous Carnival street parties. Let the good times roll! From February 2013 By Chris Gray Faust Costumed revelers board a New Orleans streetcar and ride down St. Charles Avenue, waving banners, throwing beads, and shaking their rumps to the beat of a brass band. These are the Phunny Phorty Phellows—and their antics kick off the pre-Lenten celebrations. Carnival is a worldwide phenomenon, an outburst of tradition and joy that engulfs locals while providing photogenic entertainment for travelers lucky enough to crash the party. It flourishes in New Orleans and other places that have strong Catholic or Orthodox religious traditions (the Fasnacht celebration in Basel, Switzerland, is a notable Protestant exception). Immigrants export Carnival with them: witness the celebration in Goa, India, a holdover from that community’s Portuguese rule, or the street festivals that have sprung up among the West Indian diaspora in New York and London. Those familiar with photos of scantily clad partiers in Rio or Trinidad might not appreciate that the Carnival debauchery stems from religious roots. To gain converts, the early Christian church incorporated pagan practices, tying them to the period of abstinence known as Lent. The idea has always been to get your feasting and sinning out of the way, before the repentant 40-day Easter season begins on Ash Wednesday. Carnival has also served as a way for those in the underclass to express their displeasure with the status quo. Satirical clothing, banners, and floats can be found at many Carnival celebrations; it’s no wonder that repressive regimes, such as Franco’s in Spain or the Communist regime of the former Soviet Union, discouraged or banned them. “They are always subversive, because people are allowed to do things that are forbidden in real life,” says Cecile Duvelle, director of the Intangible Heritage Division at UNESCO, which protects cultural treasures and festivals like Carnival. It’s a “time of complete transgression,” as she puts it. “The King is not the king; you can joke about him. It’s a way to express irony, and criticism of power, in a festive way.” Carnival has always been about spectators as much as participants. So should you find yourself at one of the following parties around this year’s Fat Tuesday (February 12), don’t be afraid to grab a mask and join in. 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Affluent Media Group. A part of the Time.com sites. All rights reserved. on www.travelandleisure.com Home [tl-hdr-lg.png] Quantcast Tweet Pin It Mail_icon Print_icon Tweet Pin It Email #{likeable_title.strip} Print_icon Mallett Art Timmy Mallett * Timmy Mallett * Wacaday * Mallett Shop * * * * * * * Click here to see more of Timmy in painting action with this fabulous 360 panorama of his studio! * Home * Exhibitions and Events * Limited Editions * Contact * Latest Paintings * Limited Editions * Celebrating Britain! * Heritage * Spring * Summer * Autumn * Winter * Railway Children * Pub * Floral * Coastal * London * Night * Portraits * Waterways * Around the world * Australia * Morocco * Canada * Baltic * Italy * France * Spain * Animals * Murals * America * Cookham Jubilee Search for: ____________________ Search Celebrating Britain! you are viewing all my Celebrating Britain! paintings * Celebrating Britain! Inspired by the Royal Wedding, Timmy embarked upon a series of paintings Celebrating Britain! The series are available in signed limited edition prints (price just £395 + delivery) and feature Royal London and the Dunkirk Little Ships. There are so many iconic views of Great Britain; This section includes Timmy's other great British scenes. Celebrating Britain (mp3) * + Bank Holiday + Windsor Afternoon + Celebrating on the Mall + The Olympic spirit + Horse Guards Parade + Jubilee Barge + Keep calm and celebrate! + Tamar Bridges in the mist + Mayflower steps + Royal William Yard + Across the Tay + The Old Docks + Christmas Day 1914 + Family of phoneboxes + White Cliffs of Dover + Sunset over the Tay + Oxford Street – Jubilee! + Forth Rail bridge + The old observatory + Across the Tay + Edinburgh Castle + Battle of Britain heroes! + Dunkirk Little Ships! + Westminster Wedding + Wedding Mall + Double Deckers Whitehall + The stone circle + Beachy Head + Royal Ascot + Castle and chimneys + Canterbury Cathedral + Stonehenge + Dreaming spires! + Cliveden * Timmy Mallett * Wacaday * Mallett Shop * © Timmy Mallett 2013 * Terms. * Accessibility. * Crumbs! We’ve got Cookies! 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Roth BALTIMORE Md. Sat Sep 13, 2014 12:04pm BST * Tweet Link this Share this By Jeffrey B. Roth BALTIMORE Md. (Reuters) - As Americans celebrate the 200th anniversary of their national anthem this weekend, an unusual guest will be on hand for the party: A warship from the same navy whose bombardment of Fort McHenry inspired... Email Print A huge U.S. flag flies over visitors to Fort McHenry as they try to get a glimpse of U.S. President Barack Obama during his visit to the historic spot where Francis Scott Key was inspired to write ''The Star Spangled Banner'' in Baltimore, Maryland September 12, 2014. REUTERS/Kevin Lamarque A huge U.S. flag flies over visitors to Fort McHenry as they try to get a glimpse of U.S. President Barack Obama during his visit to the historic spot where Francis Scott Key was inspired to write ''The Star Spangled Banner'' in Baltimore, Maryland September 12, 2014. Credit: Reuters/Kevin Lamarque Related Topics * World » BALTIMORE Md. (Reuters) - As Americans celebrate the 200th anniversary of their national anthem this weekend, an unusual guest will be on hand for the party: A warship from the same navy whose bombardment of Fort McHenry inspired the "Star-Spangled Banner." The British Navy frigate H.M.S. Argyll is one of 30 naval vessels from seven nations that sailed into the port of Baltimore for the anniversary celebration that will culminate on Saturday night. It fired a cannon salute as it entered the harbour earlier this week, evoking the "bombs bursting in air" that inspired Francis Scott Key to pen the song he initially called "The Defence of Fort McHenry." He wrote the lyrics on a British truce ship the morning of Sept. 14, 1814 during the War of 1812, the last military confrontation between the young nation and its former colonial master. Sir Peter Westmacott, the British ambassador to the United States, will join Vice President Joe Biden, Maryland Governor Martin O'Malley and other federal, state and local officials at ceremonies marking the anniversary. "This is a sensitive matter for a British diplomat in the United States, because nobody seems to agree on who started the war or who won," Westmacott said. "Nonetheless, the War of 1812 was a crucial turning point in world history, because it was the final burst of conflict between Britain and America ... So when we commemorate the war, and the battle, we are in fact marking the beginning of a peace that blossomed into one of the most significant military alliances the world has ever known." U.S. officials welcomed the British entourage. "The War of 1812 was critically important to America. It is said to be the 'Second Revolutionary War,' which allowed our country to remain free and independent," said Senator Ben Cardin of Maryland, in a phone interview. "Two hundred years ago, our countries were not friends. History reflects how that relationship of 200 years ago evolved. We celebrate our relationship." Thousands of people are expected to visit Fort McHenry, a 43-acre stone-walled enclosure that rises from a peninsula over the harbour and still faces the heavy black cannons that were a staple of 19th-Century warfare, through Sunday for events that will also include tours of visiting naval vessels and tall ships from Canada, Norway, Germany, Spain and Turkey, musical performances by the U.S. Marine Corps Band and the largest fireworks performance in Baltimore’s history. Aboard the Argyll, Commander Paul Hammond said it was an unusual experience to fire his ship's guns on the site of a naval battle. "We probably experienced a minor version of what they experienced back in the 1800s," Hammond said. "At the time the Royal Navy had boats built specifically for firing and bombardment of the shore. Life onboard those ships was very harsh and very hazardous." 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[p?c1=2&c2=6035630&cv=2.0&cj=1] DCSIMG IFRAME: __bkframe #publisher US news RSS feed Obama administration RSS feed UK news RSS feed Turn autoplay off Turn autoplay on Please activate cookies in order to turn autoplay off * Jump to content [s] * Jump to comments [c] * Jump to site navigation [0] * Jump to search [4] * Terms and conditions [8] Edition: UK US AU * Your activity * Email subscriptions * Account details * Linked services * Sign out Profile Beta About us * About us, * Contact us * Press office * Guardian Print Centre * Guardian readers' editor * Observer readers' editor * Terms of service * Privacy policy * Advertising guide * Digital archive * Digital edition * Guardian Weekly * Buy Guardian and Observer photos Today's paper * Main section * G2 features * Comment and debate * Editorials, letters and corrections * Obituaries * Other lives * Sport * Film & music * Subscribe Subscribe The Guardian home ____________________ Search * News * Sport * Comment * Culture * Business * Money * Life & style * Travel * Environment * Tech * TV * Video * Dating * Offers * Jobs * News * US news British embassy sparks anger for tweet celebrating 1814 White House burning Tweet featured a photograph of a cake on which a model of the White House was flanked by US and UK flags * Share * Tweet this * * * Email * Ed Pilkington in New York * * The Guardian, Monday 25 August 2014 18.10 BST Jump to comments (…) White House burning Capture and burning of Washington DC by the British in 1814 during the War of 1812. Photograph: Alamy When it comes to the diplomatic use of a Twitter account, it seems that even 200 years isn’t distance enough to spare a nation’s blushes. That’s the hard lesson that the British embassy in Washington has learned after it posted on its official feed what it thought was a light-hearted tweet to mark the 200th anniversary of the burning of the White House by British troops. Commemorating the 200th anniversary of burning the White House. Only sparklers this time! pic.twitter.com/QIDBQTBmmL — British Embassy (@UKinUSA) August 24, 2014 The tweet featured a photograph of a cake on which a model of the White House was flanked by British and American flags and encircled by lighted fireworks, with the words: “Only sparklers this time!” Despite the passage of two centuries, many Twitter users were less than amused. As Yossi Gestetner put it: “WWHHAATT??? Is this suppose to be funny?” Given the thawing of relations that have occurred between the two countries since the White House was set ablaze on 24 August 1814 as part of the 1812 war, US diplomatic forces swiftly came to the British embassy’s assistance. A senior US state department official retweeted the photo of the cake, saying: “The difference 200 years can make in foreign relations”. The difference 200 years can make in foreign relations: 8/24/1814: #ItsComplicated vs 8/24/2014: #SpecialRelationship pic.twitter.com/pKGzT8FNr5 — Marie Harf (@marieharf) August 24, 2014 It was not enough, however. Within hours of its original posting, the sober tone of British diplomatic parlance had returned in the form of an abject apology. “We meant to mark an event in history & celebrate our strong friendship today,” the embassy said, linking to a suitably somber article on the anniversary of the ransacking on the Huffington Post. 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Commemorating the 200th anniversary of burning the White House. Only sparklers this time! http://t.co/QIDBQTBmmL — British Embassy (@UKinUSA) August 24, 2014 Today UK-US celebrate #specialrelationship & work together shoulder to shoulder across the globe. #WarOf1812 #UKUSrelations — British Embassy (@UKinUSA) August 24, 2014 The embassy’s official Twitter account drew the ire of many Americans when it poked fun at the events of Aug. 24, 1814 when British troops briefly occupied the American capital at the height of the War of 1812 between the two countries. President James Madison had already fled his official residence for the safety of Maryland when the Redcoats marched down Pennsylvania Avenue and found the White House empty. They dined, then looted and vandalized the building before piling up furniture and torching the place. On Sunday, the @UKinUSA account posted a photo of a cake with a miniature White House on top, with a caption that read: “Commemorating the 200th anniversary of burning the White House. Only sparklers this time!” The embassy apologized for the joke two hours later, following many outraged tweets from Americans who didn’t find the episode quite as funny. “Apologies for earlier Tweet,” the embassy said. “We meant to mark an event in history & celebrate our strong friendship today.” Of course, many Canadians also take some impish pride in the destruction of the White House, largely viewed as retaliation for an attack on York (present-day Toronto) two years earlier. Related * C.P. Champion: The war that created Canada * ‘Wily’ John A. Macdonald — complete with bottle of booze — finally the subject of new Heritage Minute * Rare early maps of Toronto, Montreal, part of 1812 cache that fetches almost $700,000 in U.K. bidding war The War of 1812 holds a peculiar place in both American and Canadian/British histories since both sides came out of the war with a stronger sense of national identity. For the Americans, who launched the war as an attempt to annex Upper and Lower Canada, it was proof their young nation could take on the powerful British empire. The war even birthed their “Star-Spangled Banner” national anthem. North of the border, repelling the American attack helped instill in the British subjects a nascent sense of national identity as Canadians, and helped pave the way for Confederation half a century later. Maybe torching the White House was the best thing we ever did. The difference 200 years can make in foreign relations: 8/24/1814: #ItsComplicated vs 8/24/2014: #SpecialRelationship pic.twitter.com/pKGzT8FNr5 — Marie Harf (@marieharf) August 24, 2014 Commemorating 200 years of peace between the US & UK pic.twitter.com/5fEKRKxBFU — British Embassy (@UKinUSA) August 24, 2014 Facebook Find National Post on Facebook * * Twitter * Google+ * Reddit * Email * Comments * More * LinkedIn * Tumblr * Pinterest * Digg * FarkIt * StumbleUpon Most Popular Prev Next * [policefrance.jpg?w=140] Paris shooters cornered in printing plant with a hostage. 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Join 11,240 other followers Enter your email add Sign me up Build a website with WordPress.com [p?c1=2&c2=10276888&cv=2.0&cj=1] #Mail Online Search publisher Mail Online News RSS feed Latest News Stories RSS feed * MailOnline - news, sport, celebrity, science and health stories [USEMAP:1x1_transparent.gif] * Home * News * U.S. * Sport * TV&Showbiz * Australia * Femail * Health * Science * Money * Video * Travel * Fashion Finder * News Home * Arts * Headlines * Pictures * Most read * News Board * Wires * My Profile * Logout * Login DailyMail show ad * * * * * * TWO DEAD IN NEW PARIS SIEGE: Terror as gunman takes 'woman and four children' hostage in kosher grocery - and police fear it is the SAME killer who killed policewoman yesterday * 'We are ready to die as martyrs': Paris gunmen in dramatic final stand-off with hundreds of armed police surrounding business premises near Paris airport after killer brothers seize HOSTAGE * Distraught girlfriend of murdered Charlie Hebdo magazine editor says 'I always knew he was going to die' and blames police for failing to prevent massacre * 'They spared me because I am a woman... but said I had to wear a veil': Horrific ordeal of Charlie Hebdo survivors who saw colleagues slaughtered in attack * Did ISIS know Charlie Hebdo was going to be attacked? Fighter posted Twitter message about 'SnailEaters' the day before attack... then bragged hours after slaughter * This photo provided by The Paris Police Prefecture Thursday, Jan.8, 2015 shows the suspects Cherif, left, and Said Kouachi in the newspaper attack along with a plea for witnesses. Police hunted Thursday for two heavily armed men, one with possible links to al-Qaida, in the methodical killing of 12 people at a satirical newspaper that caricatured the Prophet Muhammed. France began a day of national mourning for what its president called "an act of exceptional barbarism. (AP Photo/Prefecture de Police de Paris) EXCLUSIVE: Charlie Hebdo murderers were on British no-fly list after they were linked to Al Qaeda terrorists in 2008 * Inside massacre newsroom: Chilling image reveals blood-soaked papers strewn across Charlie Hebdo office after 12 were shot dead * We WON'T give in to terrorists: Emotional Charlie Hebdo staff gather to plan next edition - just two days after gunmen slaughtered ten of their colleagues * Mac on... the Charlie Hebdo massacre * Britain battered by hurricane-force winds: UK hit with 113mph Atlantic storm leaving 75,000 without power and all in trains in Scotland cancelled... and there's another one on the way * Father-of-six Ceri Griffiths, 71, A wildlife park boss who was killed in a tragic accident when he was crushed by a tree he was felling at the Welsh Hawking Centre in Barry, near Cardiff © WALES NEWS SERVICE Father-of-six wildlife park boss died when he was crushed by tree he was felling with his son at bird centre * 12-minute miracle! That's all the exercise you need to do to lose weight even FASTER * Judge sparks anger by claiming rapist who attacked three women did not pose risk of 'serious harm' to future victims * How chic Kate claimed the style crown: As the Duchess of Cambridge turns 33, she's more elegant than ever... and it's all down to Prince George * Tory MP becomes a 'laughing stock' after he moves out when his fiancee starts relationship with his transport adviser * The Hunt for Red October: Ministry of Defence forced to ask US for help in search for Russian submarine thought to be lurking off North Atlantic coast * The mutant strain of flu that's making the winter jab useless: Doctors fear type is contributing to significant rise in admissions to A&E * The rise of the middle class swinger! Posh orgies hottest new trend as professional couples flock to VIP-style sex parties * Married teacher, 43, who suffered from insomnia for decades is found hanged after becoming hooked on sleeping pills * Pictured: Woman who left Kai the Shar-Pei tied up outside train station - but claims she did NOTHING WRONG * EXCLUSIVE: It might be Kate's birthday but HARRY is the nation's favourite royal... Prince is number one while the Duchess languishes in second place * middleton puff.jpg Two weeks after Christmas and Prince William is STILL stuck with the in-laws * Drunk mother threatened teachers for refusing to let her take her five-year-old daughter home after school * Jealous girlfriend jumps to her death from 30th floor holding daughters aged one and two because her boyfriend was friends with another woman Previous Next 'Don't mention the war': German embassy calls for Britons not to celebrate First World War victory as centenary of conflict looms * Envoy says remembrance, not victory, should be focus of anniversary * Celebrations 'may affect relations between Germany and UK' * But some Britons feel the horror of the war overshadows heroism By Tim Shipman Published: 13:00 GMT, 18 August 2013 | Updated: 14:57 GMT, 19 August 2013 * * * * * * View comments Germany has called on Britain not to celebrate the centenary of the First World War but to focus on the idea that the European Union brought peace to the continent. The government in Berlin recently sent a special envoy to the UK amid fears that the way Britain marks the Great War could affect relations with Angela Merkel’s administration. Andreas Meitzner called for talks with defence minister Andrew Murrison as well as officials from the Foreign Office and the Department of Culture who are handling the commemorations, which start next year. A German envoy has voiced concerns over the commemorations taking place to mark the 100-year anniversary of World War One A German envoy has voiced concerns over the commemorations taking place to mark the 100-year anniversary of World War One The German envoy says it would be better to focus on the shared loss of all countries involved in the conflict The German envoy says it would be better to focus on the shared loss of all countries involved in the conflict British historians have called on the UK Government to acknowledge that the conflict was a just war to prevent German domination of Europe and to celebrate victory. But Norman Walter, press attaché at the German embassy in London, said ‘it would be easier’ for Britain to adopt a ‘less declamatory tone’ if it wants Germany to take part. In an interview yesterday he said: ‘We can’t tell you how you should celebrate, but our feeling is that issues about who was guilty and all that should be left more or less to historians and shouldn’t feature dominantly in politicians’ speeches. RELATED ARTICLES * Previous * 1 * 2 * Next * Soldiers from the 7th US Army carry three priceless artworks down the steps of Meunschwanstein Castle where hoards of European art treasures, stolen by the Nazis, were hidden during World War II America's heroic ART COLLECTORS: Rag tag bag of experts who... The diamond encrusted brooch that prisoner Katarzyna Krauze managed to hide in the Gulag Gold brooch hidden from WWII prison guards by a Polish woman... * June Colby, Clarence's daughter, unearthed the letters in a dusty cardboard box in the loft of her home in Beeston, Nottinghamshire. 'Our guns and planes finished off nine of them... but we... Share this article Share ‘The biggest single contribution to the start of the First World War was Germany, but others played a part. Whether it was a win or not, it wasn’t worth it. ‘We would prefer not to have any celebrations, having lost. We don’t want to commemorate the battles. We want to commemorate the dead.’ He said that commemorations on the continent would focus on the benefits of the EU. He said: ‘The European idea is something that helped us overcome the situation where a war like this could start, where European countries could go to war with one another. ‘It may sound far-fetched here, but it doesn’t elsewhere in Europe. The European community will very much be part of the German commemoration. Thankfully we have the European Union.’ Many feel that the carnage of the war are highlighted too much over British heroism Philip Davies, who sits on the Culture Select Committee, denounced the idea that the European Union has kept peace since the Second World War as ‘outrageous’, since tensions over the eurozone have led to anti-German sentiment across the EU. He told the Mail: ‘This attitude is unacceptable. The Germans might want to forget their history and pretend things didn’t happen, but we are not prepared to do that. ‘As for Europe being a cause of peace, this chap’s obviously forgotten the reaction Angela Merkel got from the Greeks the last time she went there. People dressed up in Nazi uniforms, accusing her of completing Hitler’s work. ‘I don’t think people in Greece are celebrating peace. The European Union seems to be having the opposite effect.’ Tory MP Chris Skidmore, a historian who sits on the Speaker’s advisory committee on the war, told the Mail the events to mark the 100th anniversary should focus on why the war began and acknowledge the victors. He said: ‘The Great War still casts a shadow over modern Europe today. It’s entirely right that we be respectful and commemorate the fallen from whichever side. But it would be a failure to history if we didn’t recognise not only the causes and consequences of the war, but that there were winning sides and losing sides.’ The Centenary Advisory Board of historians, writers, religious leaders and retired military figures is the main body advising the Government on commemorations. Professor Sir Hew Strachan of Oxford University, one of the panel members who has called for a greater emphasis on celebrations, said: ‘I understand Germany’s position. There is no virtue in offending Germany. ‘But if we are going to be honest to the history of this war from a British perspective, then it can’t all be about waste and futility. A lot of people fought and died thinking it was worthwhile. We need to respect what those motivations were.’ Share or comment on this article * * * * * * MOST WATCHED NEWS VIDEOS * Previous * 1 * 2 * 3 * Next * [video-undefined-247A328400000578-963_154x115.jpg] Terrifying video shows trained terrorists gunning down... * [video-undefined-2478FF2B00000578-332_154x115.jpg] Adorable moment twin babies lock eyes for the first time * [video-undefined-24827CBB00000578-665_154x117.jpg] Farage blames Paris terror shootings on fifth column * [video-undefined-247A16DC00000578-653_154x115.jpg] Harrowing Instagram video captures audio of gunfire in Paris * [video-undefined-2483F7B700000578-31_154x115.jpg] Moment woman is hit by rogue tyre on hard shoulder in China * [video-undefined-248184A700000578-541_154x115.jpg] Family that cried WOLF SPIDER: Mum and kids in hysterics! * [video-undefined-2483CA9B00000578-70_154x115.jpg] Night into day: Meteoroid burns up in the skies above... * [video-undefined-24821B9200000578-294_154x115.jpg] Before an extremist Cherif Kouachi wanted to be a rapper * [video-undefined-24868E7900000578-510_156x121.jpg] Inside the wreckage: Divers search for AirAsia black box * [video-undefined-2489C45800000578-491_154x115.jpg] Police scramble to scene of THIRD shooting in Paris * [video-undefined-24843B3F00000578-537_156x121.jpg] Driver thrown through bus windshield as he's hit by truck * [video-undefined-247F136F00000578-221_154x115.jpg] Honor Your Oath video demonstrates use of 'Fair DUI Flyer' * Inside massacre newsroom: Chilling image reveals... * 'He died defending the right to ridicule his faith': France... * THE GUNMEN'S LAST STAND: Charlie Hebdo killers seize HOSTAGE... * Are fugitive Charlie Hebdo killers holed up in a giant cave?... * Congratulations to the new Mr and Mrs Imran Khan! 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Felicity Jones reveals excitement at BAFTA nod as stars respond to their nominations Up for Best Actress * OIC - XCLUSIVEPIX.COM - EXCLUSIVE - Victoria Silvstedt at Gouverneur Beach in St Barts 8th January 2015 Photo Xclusive Pix/OIC 0203 174 1069 Victoria Silvstedt, 40, shows off her beach-ready bikini body in pink string two-piece as she enjoys St Barts getaway Fabulous in fuchsia * 7.JANUARY.2015 - LONDON - UK KATIE HOPKINS ENTERS THE CELEBRITY BIG BROTHER HOUSE AT ELSTREE STUDIOS IN BOREHAMWOOD, ENGLAND 2015 CELEBRITY BIG BROTHER BYLINE MUST READ : XPOSUREPHOTOS.COM ***UK CLIENTS - PICTURES CONTAINING CHILDREN PLEASE PIXELATE FACE PRIOR TO PUBLICATION *** **UK CLIENTS MUST CALL PRIOR TO TV OR ONLINE USAGE PLEASE TELEPHONE 44 208 344 2007 ** 'I'm missing a bit of my brain, which might be quite apparent': Katie Hopkins discusses her epilepsy ordeal on Celebrity Big Brother Diagnosed at 18 * Jourdan Dunn Harrods Toy Kingdom VIP launch party - Arrivals London, England - 22.07.12 Credit Mandatory: WENN.com Featuring: Jourdan Dunn, son Riley Where: London, United Kingdom When: 22 Jul 2012 Credit: WENN Vogue cover girl Jourdan Dunn reveals strains of being a working mother ... and how she was 'jealous' of son's relationship with his grandma after leaving him for work * miley cyrus PREVIEW.jpg Miley Cyrus puffs enormous hand-rolled cigar in controversial new selfie... before posting snap of bloody knee as she continues to make light of 'drug allegations' * Mandatory Credit: Photo by ddp USA/REX (4301396i) Ashley Greene Brooks Brothers Celebrates the Holidays with St. Jude Children's Research Hospital, Los Angeles, America - 13 Dec 2014 Vampires don't get sunburn! 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BYLINE MUST READ : XPOSUREPHOTOS.COM ***UK CLIENTS - PICTURES CONTAINING CHILDREN PLEASE PIXELATE FACE PRIOR TO PUBLICATION *** **UK CLIENTS MUST CALL PRIOR TO TV OR ONLINE USAGE PLEASE TELEPHONE 44 208 344 2007 ** The Kat that's got the cream! Atomic Kitten star Kerry beams as she slips into all black ensemble for dinner date with towering George Kay * 8.JANUARY.2015 - LOS ANGELES - USA PREGNANT ENGLISH ACTRESS, KEIRA KNIGHTLEY ARRIVES ON AN INCOMING FLIGHT TO LOS ANGELES AT LAX. KEIRA IS PREGNANT WITH HER FIRST CHILD WITH HUSBAND JAMES RIGHTON. KEIRA HAS APPARENTLY BEEN IN TALKS TO STAR IN THE NEW REBOOT OF PIRATES OF THE CARIBBEAN WHICH JOHNNY DEPP AND ORLANDO BLOOM HAVE BOTH ALREADY SIGNED ON FOR. BYLINE MUST READ : XPOSUREPHOTOS.COM *AVAILABLE FOR UK SALE ONLY* ***UK CLIENTS - PICTURES CONTAINING CHILDREN PLEASE PIXELATE FACE PRIOR TO PUBLICATION *** *UK CLIENTS MUST CALL PRIOR TO TV OR ONLINE USAGE PLEASE TELEPHONE 0208 344 2007* Pregnant Keira Knightley jets into LA for Golden Globes... as she scores MORE awards season success with a BAFTA nomination * EXCLUSIVE: Rod Stewart and wife Penny Lancaster enjoy an early breakfast at Le pain Quotidien n Sherman Oaks, CA. Pictured: Rod Steward and Penny Lancaster Ref: SPL922756 080115 EXCLUSIVE Picture by: Ako/Splash News Splash News and Pictures Los Angeles:310-821-2666 New York:212-619-2666 London:870-934-2666 photodesk@splashnews.com Hard to miss! Rod Stewart and Penny Lancaster catch the eye as the step out for early morning breakfast in clashing outfits In Los Angeles * Mandatory Credit: Photo by David Fisher/REX (4273048at) Harry Styles British Fashion Awards, London Coliseum, Britain - 01 Dec 2014 WEARING SAME OUTFIT by LANVIN as catwalk model 3517227u Making a move to Hollywood? One Direction's Harry Styles is in 'talks' to break the movie industry with leading roles The next James Corden? * LOS ANGELES, CA - JANUARY 08: Actors Joshua Jackson (L) and Diane Kruger attend the W Magazine celebration of the 'Best Performances' Portfolio and The Golden Globes with Cadillac and Dom Perignon at Chateau Marmont on January 8, 2015 in Los Angeles, California. (Photo by Frazer Harrison/Getty Images for W Magazine) Diamonds are a girls best friend! Diane Kruger stuns in lilac dress with bold green print at pre-Golden Globes bash alongside partner Josh Jackson * No Merchandising. Editorial Use Only. No Book Cover Usage.. Mandatory Credit: Photo by Courtesy Everett Collection/REX (4362592a).. Jennifer Aniston.. 'Cake' Film - 2014.. .. Jennifer Aniston snubbed by BAFTA as she fails to receive Leading Actress nod, while Emily Blunt and Helen Mirren also miss out * Hollywood shape-shifters: 15 A-list movie stars who drastically dropped weight and packed it on - and most got an Oscar for their efforts * Pictured: Heidi Montag Mandatory Credit Gilbert Flores/Broadimage WE TV Premier Party for Marriage Bootcamp 1/8/15, West Hollywood, California, United States of America Broadimage Newswire Los Angeles 1+ (310) 301-1027 New York 1+ (646) 827-9134 sales@broadimage.com http://www.broadimage.com Sealed with a kiss! 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Celebrity Big Brother villain Katie Hopkins' housemates are already onto her as they query whether her kindness is just an act * LONDON, ENGLAND - JANUARY 08: (EMBARGOED FOR PUBLICATION IN UK TABLOID NEWSPAPERS UNTIL 48 HOURS AFTER CREATE DATE AND TIME. MANDATORY CREDIT PHOTO BY DAVE M. BENETT/GETTY IMAGES REQUIRED) Oliver Proudlock walks the runway at the Joshua Kane AW15 Men's Collection Show at Joshua Kane on January 8, 2015 in London, England. (Photo by David M. Benett/Getty Images) Made To Catwalk! MIC's Oliver Proudlock turns his hand to modelling as he hits the runway for Joshua Kane AW15 at LC:M Has his own range too * naomi watts liev schreiber jessica chastain Jessica Chastain sizzles in sparkling LBD and red lipstick at Golden Globes bash... as Naomi Watts supports Liev Schreiber Ahead of Sunday's bash * AD156176999vlcsnap-2015-01-.jpg Don't look, FKA Twigs! Robert Pattinson plants kiss on Mia Wasikowska as he plays sexy limo driver in new Map To The Stars trailer New romantic drama * Mandatory Credit: Photo by Richard Young/REX (4275321el)\\nWayne Bridge and Frankie Bridge\\nThomas Sabo flagship store launch party & dinner, London, Britain - 04 Dec 2014\\n\\n 'Delighted' Frankie Bridge expecting second child with husband Wayne... but is suffering from same severe morning sickness as Kate * 'I'll help you find a husband, I've had a few!' Patsy Kensit, who has been married FOUR times, offers to play cupid for Perez Hilton as he quizzes her about her sex life on CBB * ****Ruckas Videograbs**** (01322) 861777 *IMPORTANT* Please credit Channel 5 for this picture. 08/01/15 Celebrity Big Brother SEEN HERE: 9pm show Grabs from the CBB house Office (UK) : 01322 861777 Mobile (UK) : 07742 164 106 **IMPORTANT - PLEASE READ** The video grabs supplied by Ruckas Pictures always remain the copyright of the programme makers, we provide a service to purely capture and supply the images to the client, securing the copyright of the images will always remain the responsibility of the publisher at all times. Standard terms, conditions & minimum fees apply to our videograbs unless varied by agreement prior to publication. 'There'll be no funny business!' Perez Hilton reassures Ken Morley, 71, he won't make a move on him when they are forced to share a bed in the CBB house * PARIS HILTON AMBER.jpg Amber Rose wears skintight dress to pre-Golden Globe event as Paris Hilton brings new puppy... and reveals she named it after HERSELF * How long do YOU wear your pyjamas before washing them? After study finds many of us wait more than two WEEKS, expert warns this risks MRSA, cystitis and skin infections * 'We had to steal bread': Nicki Minaj talks about her days as a struggling waitress in trailer for My Time Again documentary Reflecting on her past * Picture Shows: Keeva Denisof, Alyson Hannigan January 08, 2015 Busy mum Alyson Hannigan takes her younger daughter Keeva to the park in Los Angeles, California. The actress will soon be returning to TV, voicing a character on Disney Channel's new animated series 'Sofia the First.' Non Exclusive UK RIGHTS ONLY Pictures by : FameFlynet UK © 2015 Tel : +44 (0)20 3551 5049 Email : info@fameflynet.uk.com Alyson Hannigan takes her precious youngest daughter to play in the park in LA and dresses down for the occasion What a cutie * 'You are just so cute': Jennifer Lopez shows her heart is far from Frozen as she tears up when hopeful's daughter performs Let It Go * Happy 80th to the King of Rock and Roll: Elvis's birthday brings ex-wife Priscilla and daughter Lisa Marie back to Graceland Would he have made it? * English actress Elizabeth Hurley arrives at JFK airport in NYC. Pictured: Elizabeth Hurley Ref: SPL923580 080115 Picture by: Splash News Splash News and Pictures Los Angeles: 310-821-2666 New York: 212-619-2666 London: 870-934-2666 photodesk@splashnews.com Elizabeth Hurley wraps up warm in a padded coat at JFK... as ex-boyfriend Shane Warne steps out on a date with her doppelganger Didn't look jetlagged * Jodie Marsh is spotted on the beach in Barbados. Ref: SPL923574 080115 Picture by: Islandpaps / Splash News Splash News and Pictures Los Angeles: 310-821-2666 New York: 212-619-2666 London: 870-934-2666 photodesk@splashnews.com She's at it again! Jodie Marsh hits the beach in yet another daring swimsuit as she continues sunbathing marathon in Barbados She's one cheeky lady * Actor Jaycee Chan walks into court in Beijing January 9, 2015. Jaycee Chan, the son of kung fu movie star Jackie Chan, was jailed for six months in China on Friday on a drugs charge, the latest celebrity felled by the government's aggressive anti-narcotics campaign. REUTERS/Beijing Dongcheng People's Court/Handout via Reuters (CHINA - Tags: CRIME LAW ENTERTAINMENT POLITICS) NO SALES. NO ARCHIVES. FOR EDITORIAL USE ONLY. NOT FOR SALE FOR MARKETING OR ADVERTISING CAMPAIGNS. THIS IMAGE HAS BEEN SUPPLIED BY A THIRD PARTY. IT IS DISTRIBUTED, EXACTLY AS RECEIVED BY REUTERS, AS A SERVICE TO CLIENTS. WATERMARK FROM SOURCE. CHINA OUT. NO COMMERCIAL OR EDITORIAL SALES IN CHINA Jackie Chan's son Jaycee sentenced to six months in jail for drug offense Troubled son of actor pleaded guilty in a Beijing court * Was Justin Bieber's bulge Photoshopped to look bigger? Website claims to have untouched photo from singer's Calvin Klein campaign * UK CLIENTS MUST CREDIT: AKM-GSI ONLY\nEXCLUSIVE: Kylie Jenner grocery shops in Calabasas.\n\nPictured: Kylie Jenner\nRef: SPL923270 070115 EXCLUSIVE\nPicture by: AKM-GSI / Splash News\n\n Putting in the leg work! Kylie Jenner wears hotpants and stiletto boots for a trip to the grocery store Not tracksuit and trainers for this one! * The rise of the middle class swinger! Posh orgies hottest new trend as professional couples flock to VIP-style sex parties In new Channel 4 doc * When Hollywood came to Chelsea... Raquel Welch stood on Stamford Bridge touchline and shouted: Wooee, bye bye Ossie! A football fan... who knew * chris hemsworth It's a tough job but someone's got to do it! Chris Hemsworth poses with stunning on-screen lover Wei Tang at Blackhat premiere Film sees them trying to catch a cyber-criminal * 07.JANUARY.2015\nHOLLY HAGAN SEEN IN THIS CELEBRITY TWITTER PICTURE!\nBYLINE MUST READ: SUPPLIED BY XPOSUREPHOTOS.COM\n*Xposure Photos does not claim any Copyright or License in the attached material. Any downloading fees charged by Xposure are for Xposure's services only, and do not, nor are they intended to, convey to the user any Copyright or License in the material. By publishing this material , the user expressly agrees to indemnify and to hold Xposure harmless from any claims, demands, or causes of action arising out of or connected in any way with user's publication of the material*\n**UK CLIENTS MUST CALL PRIOR TO TV OR ONLINE USAGE PLEASE TELEPHONE +44 208 344 2007** Geordie Shore star Holly Hagan shows off the results of her incredible three-stone weight loss in plunging skintight minidress * Angels Behati Prinsloo and Joan Smalls film a Victoria's Secret special in Old San Juan, Puerto Rico. The models had a drink on the legendary San Sebastian Street and went to a party at The Parrot Club in Fortaleza Street where they posed with San Juan Mayor Carmen Yulin Cruz and Economic Development Secretary Alberto Baco.\n\nPictured: Behati Prinsloo and Joan Smalls\nRef: SPL923865 080115 \nPicture by: Photopress PR / Splash News\n\nSplash News and Pictures\nLos Angeles: 310-821-2666\nNew York: 212-619-2666\nLondon: 870-934-2666\nphotodesk@splashnews.com\n Cheers! Bikini-clad Behati Prinsloo and Joan Smalls drink by the seaside in Puerto Rico as they film Victoria's Secret special A model moment * marisa thomei.jpg Fantastic in their 50s! Marisa Tomei and Jamie Lee Curtis look youthful in chic outfits at Spare Parts premiere They play high school principal and teacher * Former WAG Lizzie Cundy flashes her bra underneath sheer lace top as she hits the town in skintight leather trousers Racy number * Sally Bercow the jump.jpg Sally Bercow becomes latest casualty of The Jump as she's 'forced to pull out after fracturing two ribs during training' The Speaker's wife took a tumble * Kim Kardashian's bestie Jonathan Cheban launches new 'fast casual' burger restaurant Branching out into a new business * Pulling my leg? Moschino erases model's entire limb in embarrassing Photoshop fail Sasha Luss appears to be missing her left leg * kim kardashian kanye west primping Never mind the chill honey, you look fabulous! Kanye West primps Kim Kardashian's 'new look'... a mini skirt and bare legs in freezing NY * middleton puff.jpg SEBASTIAN SHAKESPEARE: Two weeks after Christmas and Wills is still stuck with the in-laws His in-laws are part of the regal furniture * Kendall Jenner dons clingy white tank top and cropped jeans as she lunches with a male friend She's used to modeling haute couture creations * ©NATIONAL PHOTO GROUP\\nMel B (Melanie Brown) wears a pair of mismatched shoes as she leaves a gym in Hollywood. She had some help carrying her bags to her car.\\nJob: 010815X8\\nEXCLUSIVE January 8, 2015 Los Angeles, CA\\nNPG.com Best foot forward! Mel B dons mismatched shoes in bright pink and neon blue while heading to the gym Knows how to keep a workout interesting * AD156169405Actress-Katherin.jpg Mixing business with pleasure: Katharine McPhee kisses boyfriend and co-star Elyes Gabel on set of Scorpion Hot new couple * Pregnant Jessica Biel makes Justin Timberlake peanut butter and banana pancakes in honour of Elvis' 80th birthday Showed culinary skills * She looks like the cat that's got the cream! Nicole Scherzinger steps out in leopard-print onesie after another successful West End performance * Andie-MacDowell-.jpg Andie MacDowell, 56, shows off timeless beauty in sophisticated LBD at television event Displayed her toned midriff via a cut-out in the midsection * She's pure KLASS! Myleene continues to parade her stunning beach body... as she shares more bikini snaps on Instagram Hard work paid off * 08 JAN 2015 - LONDON - UK\nFORMER TOWIE STAR LUCY MECKLENBURGH SIGNS COPIES OF HER DEBUT HEALTH AND FITNESS BOOK TITLED BE BODY BEAUTIFUL: MY GUIDE TO A HAPPY, HEALTHY NEW YOU AT WHSMITH LAKESIDE\nBYLINE MUST READ: ANDREW TIMMS/XPOSUREPHOTOS.COM\nBYLINE MUST READ : TIMMS/XPOSUREPHOTOS.COM\n***UK CLIENTS - PICTURES CONTAINING CHILDREN PLEASE PIXELATE FACE PRIOR TO PUBLICATION ***\n**UK CLIENTS MUST CALL PRIOR TO TV OR ONLINE USAGE PLEASE TELEPHONE 44 208 344 2007 ** Looking peachy: Lucy Mecklenburgh shows off her toned figure in a bodycon dress at book signing Ex-TOWIE star was back home in Essex * Shanina Puff.jpg Just glow with it! Radiant Shanina Shaik flaunts sun-kissed look in selfie and shows exactly why she's a Victoria's Secret model ahead of photo shoot * BOREHAMWOOD, ENGLAND - JANUARY 07: Chloe Goodman enters the Celebrity Big Brother house at Elstree Studios on January 7, 2015 in Borehamwood, England. (Photo by Stuart C. Wilson/Getty Images) The daddy of reality TV shows: The top 10 highs and lows from the launch episode of Celebrity Big Brother 2015, by JIM SHELLEY Triumphant return * bruce jenner.jpg Nail polish, long hair... now fancy footwear? Bruce Jenner, 65, makes yet another style statement, this time with camo house slippers * MUST BYLINE: EROTEME.CO.UK FOR UK SALES: Contact Caroline 44 207 431 1598 Celebrity social network pictures. Picture shows: Rochelle Humes NON-EXCLUSIVE Thursday 8th January 2015 Job: 150108UT4 London, UK EROTEME.CO.UK 44 207 431 1598 Disclaimer note of Eroteme Ltd: Eroteme Ltd does not claim copyright for this image. This image is merely a supply image and payment will be on supply/usage fee only. Multitasking mum! The Saturdays singer Rochelle Humes gets her hair and make-up done while cuddling toddler Alaia-Mai Reminiscent of Gisele * 'Oprah gave me the flu y'all!' Ellen DeGeneres reveals she was 'proud' when she caught illness from Winfrey Talk show hosts also took a selfie together * AD156104048West-Hollywood-C.jpg A winning accessory! Chloe Moretz carries her People's Choice Award to dinner after swapping designer outfit for casual clothes Delighted with her honour * Kayley Gable.jpg Clark Gable's granddaughter Kayley gives birth to a bouncing baby boy... and names him after the iconic star 54 years after his death * Disney goes to the dark side with Sondheim's fantastic fairy tale: BRIAN VINER reviews Into The Woods Stars Emily Blunt and James Corden * Picture Shows: Gwen Stefani, Apollo Rossdale January 08, 2015 Singer and busy mom Gwen Stefani is spotted out and about in Los Angeles, California with her son Apollo. It's back to business as usual for Gwen who recently returned from Mammoth, California where she spent the holidays skiing with her husband and their three sons. Exclusive - All Round UK RIGHTS ONLY Pictures by : FameFlynet UK 2015 Tel : +44 (0)20 3551 5049 Email : info@fameflynet.uk.com That's one cool mama! Gwen Stefani cradles her angelic 11-month old tot Apollo as she wanders about LA in quirky striped attire Effortlessly cool * Beauty and her (handsome) beast! Newly engaged Sofia Vergara holds onto red rose after romantic dinner with fiancé Joe Manganiello in LA * SEBASTIAN SHAKESPEARE: Did Imran Khan tie the knot TWO MONTHS ago? Secretly wed ex-BBC weather presenter Reham Khan * JLo.jpg 'It would be a dream come true': Jennifer Lopez reveals hopes for country music duet with Keith Urban in 2015 and talks steamy scenes in her new film * Parents-to-be Ashlee Simpson and Evan Ross share a sweet kiss while shopping for onesie suits Married last August after one year romance * BBC 'Strictly Come Dancing' seen rehearsing outside the BBC studios for 'The One Show' in London.\n\nPictured: Simon Webbe,Kristina Rihanoff\nRef: SPL922828 080115 \nPicture by: SimonJames / Splash News\n\nSplash News and Pictures\nLos Angeles: 310-821-2666\nNew York: 212-619-2666\nLondon: 870-934-2666\nphotodesk@splashnews.com\n Still got it! Alison Hammond shows she hasn't forgotten her moves as she joins Simon Webbe and Kristina Rihanoff for Strictly tour rehearsals * US politician Mike Huckabee takes aim at Jay Z in new book, claiming rapper is 'crossing the line from husband to pimp by exploiting Beyonce as a sex object' * orlando bloom Orlando Bloom ditches his clean-cut look as he shows off neck tattoos... but they're only for his new movie Kent-born actor going to the bad boy look * Please credit as follows.\n\nIssue: V Magazine 93\nNewsstand Date: Jan 15\nPhotographer: Karl Lagerfeld \nLink: www.vmagazineshop.com\n 'I want to share my creativity with the world': Shirtless Justin Bieber shows off his ripped physique for V magazine Expect more of the same * hugh jackman 0901.jpg Puppy love! Hugh Jackman posts cute photo with his pooches on Instagram as he celebrates the addition of new dog Allegra A doting dog owner * 'I don't want to die yet': Jamie Dornan admits his fear of being murdered by an obsessive Fifty Shades of Grey fan Dark thoughts * kelsey grammer.jpg Kelsey Grammer's wife Kayte shows off a stunningly thin waistline only five months after giving birth to son Gabriel Baby-free lunch date * 'I have a responsibility to the fashion community!' Poker-faced Victoria Beckham reveals the REAL reason she never smiles in public * Australian actor Rod Taylor as H George Wells in a publicity still for 'The Time Machine', directed by George Pal, 1960. (Photo by Silver Screen Collection/Getty Images) The Birds actor Rod Taylor dies aged 84... as former co-star Tippi Hedren pays tribute to her 'great pal' Passed away from natural causes * Benedict vs Eddie! Why the Oscars will be a battle of the Brits With nominations unveiled next week, this could be a vintage British year, says BRIAN VINER * AD156155921epa04551594-US-a.jpg Ethan Hawke leaves very personal message on his cement block during the Chinese Theater hand-and-foot print ceremony in Hollywood * MJ_SS15_DPS_Kendall.jpg Kendall Jenner goes 'make-up free' in drab wig and green cargo culottes for Marc Jacobs spring 2015 campaign Very unflattering look * BAZ BAMIGBOYE: It's Sondheim's leading ladies! Meryl Streep, Imelda Staunton and Catherine Tate all have the musical legend in common * AD156156352Picture-Shows-Em.jpg Emma Roberts nails off-duty chic in skinny jeans and leopard print sneakers as she picks up her dry cleaning Still looked good * Ready for winter! Reese Witherspoon bundles up in a warm-looking tribal jacket as she runs errands in Beverly Hills Fashion hit or miss? * Man arrested and charged with breaking into Miley Cyrus' Los Angeles home This is her second burglary in less than a year MORE DON'T MISS * Dapper Laughs returns with a fresh video - just weeks after he raised controversial character back from the dead because 'God ordered his return to earth' * jesica alba.jpg Well, she is a CEO! Jessica Alba covers up as she gets back to work at her Honest Company after bikini holiday in Mexico No rest for the wicked * shane warne 'It's hard to resist a bad boy who's a good man': Shane Warne, 45, alludes to playboy ways after he is leaves club with Liz Hurley lookalike Neroli Meadows * nikki lund Kim Kardashian's childhood friend Nikki Lund shows off her curvy figure in skimpy bikini during surfing trip in Malibu Richie Sambora's ex * We are thrilled to announce we are #ClearblueConfirmed! Can't wait to meet baby #2! Love Clearblue's pregnancy test with Smart Countdown. It helped me get through the wait to get my result by counting down with me. #spon 'It's a girl!': Sister Sister star Tamera Mowry-Housley announces she is expecting a daughter Already has a two-year-old son * BAZ BAMIGBOYE: Hugh Jackman helps the Eagle to take off X-men's Wolverine is to star as the mentor to Olympian Eddie 'The Eagle' Edwards * High-wires and hoops are a real hoot: PATRICK MARMION reviews Kooza Cirque Du Soleil's new production comes to London * bella thorne.jpg 'A lot of girls feel pressure to look perfect but guys don't': Bella Thorne discusses body shaming in Cosmopolitan magazine On pressures girls face * 08/01/2015 Private View and opening of The London Classic Car Show at the ExCeL exhibition centre in Londonís Docklands, Geri Halliwell and her partner Christian Horner Post-holiday glow! Geri Halliwell and fiance Christian Horner can't stop smiling as they cuddle up at classic car show following romantic Caribbean vacation * Jacki Weaver.jpg Anna Kendrick stars with Ryan Reynolds in new dark comedy The Voices... which sees him murdering his girlfriends on the advice of his talking CAT * Is the the best soundtrack by Coldplay, Radiohead... or a hobbit? ADRIAN THRILLS reviews string of new soundtrack albums * 'No, we don't talk anymore': Celebrity Big Brother's Calum Best tells Perez Hilton that he and former flame Lindsay Lohan are estranged * ashley benson.jpg Pretty Little shopper! Ashley Benson looks stylish in a dressed down outfit on organic grocery run The actress is no diva * 'I had no idea who she was': Queen Latifah talks about playing blues singer Bessie Smith in new biopic... and was first offered role 22 years ago * A very 'ice' birthday! Brooke Burke-Charvet helps her daughter Heaven Rain celebrate turning eight with a skating party Very n-ice * A very preganant Ali Larter out and about in West Hollywood\nFeaturing: Ali Larter\nWhere: Los Angeles, California, United States\nWhen: 08 Jan 2015\nCredit: WENN.com Ali Larter showcases her baby bump in skintight top and blazer as she grabs a healthy smoothie Gave a hint as to how she stays healthy * Did she give her stylist the day off? Hilary Duff combines gym clothes with a leather biker jacket but still manages to pull it off Unusual look * Mandatory Credit: Photo by Nick Harvey/REX (4371455c) Chris Robshaw and Camilla Kerslake Superdry showcase and party, London Collections: Men at Superdry store, London, Britain - 08 Jan 2015 Camilla Kerslake opts for red knit and pleated leather skirt as she attends fashion party with boyfriend Chris Robshaw With rugby hunk * Lance Bass Instagram 'Justin Timberlake didn't snub my wedding... I accidentally snubbed him': Lance Bass on why his 'NSync bandmate was a no-show at nuptials * AD156163332Beverly-Hills-CA.jpg Jaime King whizzes down a slide with precious cargo James during an afternoon of bonding at the park Mother son bonding time * greer grammer All that glitters! Miss Golden Globe Greer Grammer stuns in sparkling white dress at awards show preview 22-year-old is daughter of Kelsey Grammer * ben affleck jennifer garner amy adams Ben Affleck steps out with Jennifer Garner after getting glowing speech from Batman V Superman co-star Amy Adams at People's Choice Awards * AD156163279Picture-Shows-Da.jpg Shopping spree with mom! Dakota Fanning gets caught in the wind as she hits the shops in Beverly Hills with her mother Who was paying? * UK CLIENTS MUST CREDIT: AKM-GSI ONLY\nEXCLUSIVE: Josh Duhamel takes a tumble at the Lakers game in Los Angeles.\n\nPictured: Josh Duhamel\nRef: SPL923224 070115 EXCLUSIVE\nPicture by: AKM-GSI / Splash News\n\n Bet that hurt! Josh Duhamel takes a tumble as he tries to vault a low metal railing at basketball game Smiled sheepishly as he got up * Mummies day out! Jenna Dewan-Tatum and daughter Everly enjoy a playdate with Elizabeth Berkley and son Sky Carried their bundles of joys * Away from the West End, it's all a bit gloomy: QUENTIN LETTS reviews Ivy & Joan and Widowers' Houses * EDITORIAL USE ONLY. NO BOOK PUBLISHING WITHOUT PRIOR APPROVAL.. Mandatory Credit: Photo by Mandatory Credit - A.M.P.A.S./REX (3613006f).. A.M.P.A.S. Chris Hemsworth and Charlize Theron.. 86th Annual Academy Awards Oscars, Show, Los Angeles, America - 02 Mar 2014.. .. Charlize Theron 'will receive $10 million for Snow White and the Huntsman prequel after demanding equal salary to co-star Chris Hemsworth' * FILE - In this March 1, 1995 file photo, Andrae Crouch displays his two Grammys backstage at the 37th annual Grammy Awards at the Shrine Auditorium in Los Angeles. Crouch won Pop-Contemporary Gospel Album for "Mercy," and Instrumental Arrangement with Vocals for "Circle of Life," with Lebo Morake and Hans Zimmer. Crouch, a legendary gospel performer, songwriter and choir director whose work graced songs by Michael Jackson and Madonna and movies such as ¿The Lion King,¿ has died at age 72. His publicist says Crouch died Thursday, Jan. 8, 2015, at a hospital in Los Angeles, where he was admitted Saturday after suffering a heart attack. (AP Photo/Kevork Djansezian, File) Legendary gospel singer Andrae Crouch dies aged 72 after a heart attack His work graced songs by Michael Jackson and Madonna * 'Je suis Charlie': Kylie Minogue and Lara Bingle take to social media to show support after Paris terror attack that left 12 dead * EXCLUSIVE TO INF.\nJanuary 8, 2015: Shane Warne is seen leaving Ivy nightclub in Sydney, Australia after dinner and drinks with friends, including a Liz Hurley look-a-like. Warne then returned to his Sydney hotel with the unknown brunette and other friends.\nMandatory Credit: INFphoto.com Ref: infausy-12 He's got a type! Shane Warne leaves Sydney nightclub alongside pretty Elizabeth Hurley lookalike in pink dress Brunette bore a striking resemblance to his ex * Sofia Vergara gets in a pre-wedding workout in Beverly Hills, California.\n\nPictured: Sofia Vergara\nRef: SPL919404 080115 \nPicture by: Splash News\n\nSplash News and Pictures\nLos Angeles: 310-821-2666\nNew York: 212-619-2666\nLondon: 870-934-2666\nphotodesk@splashnews.com\n That's a huge weight off! Sofia Vergara removes her engagement ring to work out at the gym May not have wanted it to get scratched * BEVERLY HILLS, CA - DECEMBER 18: Actress Jennifer Aniston, winner of the Movie Performance of the Year - Actress award, attends the PEOPLE Magazine Awards at The Beverly Hilton Hotel on December 18, 2014 in Beverly Hills, California. (Photo by Kevin Mazur/PMA2014/WireImage) 'My dead ex sent me Justin Theroux': Jennifer Aniston feels her old beau who died of brain tumour in his 20s has been looking after her love life * Pinned to my seat: Strange. Disturbing. And utterly compelling. Foxcatcher, based on a true tale of a wrestler's murder, is a film you simply must catch, says BRIAN VINER * 'I was a terrible student': Jessica Chastain reveals that she dropped out of high school before attending Juilliard Had too many absences * Get a grip, Bond! Daniel Craig wears studded safety boots as he films perilous action scenes for forthcoming 007 blockbuster in Austria * scott disick tel aviv home.jpg Kardashians take Israel! Scott Disick 'buying £4million beachfront property in Tel Aviv' Extending his investment portfolio overseas * 1413518983206_wps_28_Heidi_Klum_wearing_Victor.jpg Scorching hot! Supermodel Heidi Klum set to strip off Down Under as she brings her underwear range to Australia Killer figure * 8 January 2015-NYC-USA **** STRICTLY NOT AVAILABLE FOR USA *** Actress and singer Jennifer Lopez sizzles and shows off her rock hard toned abs in her latest music video. The sexy flesh showing video isnt her latest music video though, its a new video for her latest commercial for her own brand of protein shakes Body Lab. Lopez writhes around floating in mid-air wearing what seems to be a flesh colored sheet that is wrapped around her as she shows off her toned legs, arms and abs XPOSURE PHOTOS DOES NOT CLAIM ANY COPYRIGHT OR LICENSE IN THE ATTACHED MATERIAL. ANY DOWNLOADING FEES CHARGED BY XPOSURE ARE FOR XPOSURE'S SERVICES ONLY, AND DO NOT, NOR ARE THEY INTENDED TO, CONVEY TO THE USER ANY COPYRIGHT OR LICENSE IN THE MATERIAL. BY PUBLISHING THIS MATERIAL , THE USER EXPRESSLY AGREES TO INDEMNIFY AND TO HOLD XPOSURE HARMLESS FROM ANY CLAIMS, DEMANDS, OR CAUSES OF ACTION ARISING OUT OF OR CONNECTED IN ANY WAY WITH USER'S PUBLICATION OF THE MATERIAL. BYLINE MUST READ : BODYLAB/X 'Be the girl of your dreams': Jennifer Lopez puts her sculpted abs on display in sultry new commercial for BodyLab Poster girl for fitness co * Oh so Posh! Kirstie Alley delights at fitting into a Victoria Beckham dress after 50lb weight loss on The View 63-year-old lost weight over a year * 'What ever' she's doing it's working! Britney Spears shows off her taut tummy in statement crop top and leggings after latest workout Has dancer's physique * What a hoot! Victoria Justice looks chic in owl print sweater and white mini skirt for appearance on Extra in LA Signature sweet style * EXCLUSIVE: Prince Andrew at Heidi Klum's 'Hookers and Pimps' party with the New York socialite accused of procuring underage girls for his billionaire friend * EXCLUSIVE: Tori Spelling has her hands full taking her 4 kids skiing in Big Bear, Tori had the help from two friend as Dean Mcdermott was not with them on the skiing trip.\n\nPictured: Tori Spelling\nRef: SPL920183 070115 EXCLUSIVE\nPicture by: Clint Brewer / Splash News\n\nSplash News and Pictures\nLos Angeles: 310-821-2666\nNew York: 212-619-2666\nLondon: 870-934-2666\nphotodesk@splashnews.com\n Tori Spelling takes her four cubs up on the snowy slopes while husband Dean McDermott stays by the lake in Big Bear Skiing with her brood * **EXCLUSIVE** Credit: MOVI Inc. Date: January 7th 2014 \\nChristina Milian looks great in a Nike sweat suit as she takes a swing on the golf course while shooting scences for her new reality show on E! The songstress was joined by her sisters and mom for a round of golf in Studio City,Ca where she gave them some tips. Her new reality show premieres this month and follows the star and her families every move. Christina Milian Turned Up...at a golf course! The celebrity shows off her toned tummy as she practises her swing while filming new E! reality show * Carrie Underwood performs during the funeral service for Little Jimmy Dickens in the Grand Ole Opry House Thursday, Jan. 8, 2015, in Nashville, Tenn. Dickens died Jan. 2, 2015, at the age of 94. (AP Photo/Mark Humphrey) 'We'll miss you, friend!' Pregnant Carrie Underwood performs tribute to Little Jimmy Dickens at his Nashville funeral Died of a heart attack * HOLLYWOOD, CA - JANUARY 05: TV personalities Josh Murray (L) and Andi Dorfman attend the ABC's "The Bachelor" season 19 premiere held at the Line 204 East Stages on January 5, 2015 in Hollywood, California. (Photo by Tommaso Boddi/WireImage) Split! Bachelorette stars Andi Dorfman and Josh Murray break off their engagement after less than a year Were side by side three just days ago * Mandatory Credit: Photo by REX (4371333a) Charlotte Crosby Charlotte Crosby '3 Minute Belly Blitz' fitness DVD promotion, London, Britain - 08 Jan 2015 At BBC Radio 1 A bodycon for every occasion! Charlotte Crosby shows her elfin shape in THIRD tight dress of the week... after breaking down in tears over weight loss on morning TV * Millie Mackintosh and husband Professor Green take a walk hand-in-hand on the streets of NYC Pictured: Millie Mackintosh and Professor Green Ref: SPL920537 040115 Picture by: FZS/Splash News Splash News and Pictures Los Angeles: 310-821-2666 New York: 212-619-2666 London: 870-934-2666 photodesk@splashnews.com 'Absolutely f***ing livid': Professor Green launches furious Twitter rant at airline for losing his bag on flight back from New York Lost his rag over his bag * cara delevingne PREVIEW.jpg Booty call: Cara Delevingne shows her sexy side as she poses provocatively in a selection of lingerie for fashion brand DKNY Super slim figure * LOS ANGELES, CA - JANUARY 06: Actress Jennifer Aniston (L) and comedian Chelsea Handler attend as Arianna Huffington hosts a special lunch at home for Jennifer Aniston to celebrate CAKE on January 6, 2015 in Los Angeles, California. (Photo by Ari Perilstein/Getty Images for LTLA) Jennifer Aniston reveals childhood incident that led to lifelong fear of water... as she attends special luncheon in honour of new movie Cake * Imogen Thomas - INSTAGRAM 2.jpg 'No carbs for a week!' Imogen Thomas shows off her defined abs in crop top and leggings after embarking on new year fitness regime New Year diet overhaul * Mandatory Credit: Photo by REX (4371339d) Keira Knightley Keira Knightley at Heathrow Airport, London, Britain - 08 Jan 2015 Keira Knightley was headed for Los Angeles Golden child: Pregnant Keira Knightley covers up her flourshing baby bump in a baggy black sweater and matching coat as she jets to LA for the Globes * ****Ruckas Videograbs**** (01322) 861777 *IMPORTANT* Please credit Channel 5 for this picture. 08/01/15 Celebrity Big Brother SEEN HERE: Perez Hilton gets to know Katie Hopkins and asks her what it is like to be "Britain's most hated woman" and how her children deal with it. He also tells her that he gets her but believes she is a troll online, last night Grabs from overnight in the CBB house Office (UK) : 01322 861777 Mobile (UK) : 07742 164 106 **IMPORTANT - PLEASE READ** The video grabs supplied by Ruckas Pictures always remain the copyright of the programme makers, we provide a service to purely capture and supply the images to the client, securing the copyright of the images will always remain the responsibility of the publisher at all times. Standard terms, conditions & minimum fees apply to our videograbs unless varied by agreement prior to publication. 'Are you concerned about being the most hated woman in Britain?' Perez Hilton grills Katie Hopkins on Celebrity Big Brother She's trying to be nice * 'If you are not sleeping with someone, it's OK to date this one and that one': Miranda Kerr reveals rules for dating as she poses topless on Harper's Bazaar cover * Editorial Use Only Mandatory Credit: Photo by REX (4366161v) Cami Li in the pool with Calum Best poolside 'Celebrity Big Brother' TV show, Elstree Studios, Hertfordshire, Britain - 07 Jan 2015 'He likes a naughty girl and he loves her tattoos': Calum Best 'has the hots for fellow Celebrity Big Brother housemate Cami Li' Known as a ladies' man * EXCLUSIVE: An aerial view on December 26, 2014 of the Federal Correctional Institution, Danbury (FCI Danbury), a low-security United States federal prison for female inmates in Danbury, Connecticut. Teresa Giudice of 'The Real Housewives of New Jersey' is scheduled to serve her 15-month sentence here for bank, mail, wire, and bankruptcy fraud starting on or before January 5, 2015.....Pictured: Aerial view of the Federal Correctional Institution, Danbury..Ref: SPL901265 261214 EXCLUSIVE..Picture by: Splash News....Splash News and Pictures..Los Angeles: 310-821-2666..New York: 212-619-2666..London: 870-934-2666..photodesk@splashnews.com.. There's a stroke of luck! Real Housewife Teresa Giudice's original 15-month prison sentence gets slashed by two months Imprisoned this week * tamara ecclestone - INSTAGRAM.jpg Tamara Ecclestone shows off her stunning figure in a white bikini as she walks the beach with daughter Sophia Certainly hasn't been indulging over Christmas * EXCLUSIVE: Cara Delevingne makes a brief stop off at the barbers shop to get the side of her head shaved. Later on in the day the model was also seen visiting a medical building in Beverly hills, CA. \n\nPictured: Cara Delevingne\nRef: SPL919470 060115 EXCLUSIVE\nPicture by: M A N I K\n\nSplash News and Pictures\nLos Angeles: 310-821-2666\nNew York: 212-619-2666\nLondon: 870-934-2666\nphotodesk@splashnews.com\n There's a new buzz in town! Cara Delevingne turns heads with daring hairstyle after going to the barbers for an undercut Likes to break the rules * Jodie Marsh is spotted on the beach in Barbados. Ref: SPL923574 080115 Picture by: Islandpaps / Splash News Splash News and Pictures Los Angeles: 310-821-2666 New York: 212-619-2666 London: 870-934-2666 photodesk@splashnews.com Watch out for tan lines: Jodie Marsh wears red swimsuit with elaborate strap detail as she continues sunbathing marathon in Barbados * WARNING: Embargoed for publication until: 26/12/2014 - Programme Name: Silent Witness - TX: 06/01/2015 - Episode: Snipers Nest (No. 1) - Picture Shows: ***EMBARGOED UNTIL 26th DEC 2014*** Jack Hodgson [DAVID CAVES], Nikki Alexander [EMILIA FOX], Thomas Chamberlain (RICHARD LINTERN) - (C) BBC - Photographer: Lee Strickland BBC criticised for airing police killer episode of Silent Witness on day officers shot dead in Paris terror attack Questionable action * Pope Francis meets Angelina Jolie during a private audience at the Vatican, Thursday, Jan. 8, 2015. (AP Photo/L'Osservatore Romano, Pool) Angelina Jolie meets Pope Francis during a private audience at the Vatican after screening of her movie Unbroken Private audience at the Vatican * baremedia - sam faiers training with nicole attrill for new health and fitness website Celebrity Training with Sam Faiers, which has just launched. Warm it up! Fitness fanatic Sam Faiers displays her gym-honed figure in skintight leggings as she works up a sweat on a run Well, it is her job now * Congratulations to the new Mr and Mrs Imran Khan! Former cricketer marries TV weathergirl in Pakistan for dowry of £869 but his sisters do NOT attend wedding * EXCLUSIVE: Little Mix's Leigh-Anne Pinnock shows off her figure in a tiny white bikini while at the beach in Barbados. The singer was seen sipping fresh coconut water while taking a stroll with her boyfriend Jordan. The couple are so much in love with the island they have visited twice in one month. Pictured: Leigh-Anne Pinnock, Jordan Kiffin Ref: SPL922243 070115 EXCLUSIVE Picture by: PRIMADONNA/GEMAIRA/Splash News Splash News and Pictures Los Angeles: 310-821-2666 New York: 212-619-2666 London: 870-934-2666 photodesk@splashnews.com Little Mix star Leigh-Anne Pinnock sips on coconut water in white halter-neck bikini in Barbados... as she flashes her pert bottom With beau Jordan Kiffin * kim kardashian lax Surely that can't be real! Kim Kardashian's world-famous booty gets a pat down as she and Kanye West jet out of LA It's her bread and butter * ****Ruckas Videograbs**** (01322) 861777 *IMPORTANT* Please credit Channel 5 for this picture. 08/01/15 Celebrity Big Brother SEEN HERE: Chloe Goodman and Cami Li have a wrestle on a bed, being careful not to spill out of their dresses last night Grabs from overnight in the CBB house Office (UK) : 01322 861777 Mobile (UK) : 07742 164 106 **IMPORTANT - PLEASE READ** The video grabs supplied by Ruckas Pictures always remain the copyright of the programme makers, we provide a service to purely capture and supply the images to the client, securing the copyright of the images will always remain the responsibility of the publisher at all times. Standard terms, conditions & minimum fees apply to our videograbs unless varied by agreement prior to publication. Getting friendly already! Glamour models Chloe Goodman and Cami Li wrestle in Celebrity Big Brother... as they try not to spill out of their dresses * Mansions, millionaires... and vampire facials: Meet the gaggle of glamour models and WAGs set to star in The Real Housewives of Cheshire * EXCLUSIVE: Kelly Brook and Natalie Loren go for a morning hike at Runyon Canyon Pictured: Kelly Brook And Natalie Loren Ref: SPL922277 070115 EXCLUSIVE Picture by: Splash News Splash News and Pictures Los Angeles: 310-821-2666 New York: 212-619-2666 London: 870-934-2666 photodesk@splashnews.com Witness the fitness! Kelly Brook proudly displays her curves in skintight leggings on morning hike... as she embarks on new diet New face of Atkins * EXCLUSIVE ALL ROUNDER Caroline Flack, Mark Wright, Alison Hammond are seen with their dancers Karen Hauer, Aljaz Skorjanec, at rehearsal studios in west london. 7 January 2015. Please byline: Vantagenews.co.uk Strictly champion Caroline Flack is joined by Mark Wright for dance rehearsals... as he reveals he's 'really damaged neck and back' * The caustic career of Mrs Mean: From naked romps with a married man to branding ebola patient a 'sweaty jock', how Katie Hopkins became the most hated woman in Britain * Dinner with Lady Edith, anyone? Luxury hotel offers chance to dine with Downton Abbey stars... but you'll have to travel to America * MUST BYLINE: EROTEME.CO.UK FOR UK SALES: Contact Caroline 44 207 431 1598 Celebrity social network pictures. Picture shows: Irina Shayk NON-EXCLUSIVE Thursday 8th January 2015 Job: 150108UT1 London, UK EROTEME.CO.UK 44 207 431 1598 Disclaimer note of Eroteme Ltd: Eroteme Ltd does not claim copyright for this image. This image is merely a supply image and payment will be on supply/usage fee only. Happy birthday indeed! Irina Shayk continues celebrations by showing off her bikini body in stunning beach snap Escaped to the sun * She's all heart! 'Keen cyclist' Pippa Middleton beams as she launches London to Brighton charity bike ride She's an ambassador for British Heart Foundation * British actor Daniel Craig and actress Lea Seydoux, right, pose during a photo call in Soelden, Austrian province of Tyrol, Wednesday, Jan. 7, 2015 where scenes for the new James Bond 007 movie Spectre, will be produced. (AP Photo/Kerstin Joensson) We've been expecting you Mr. Bond: Lea Seydoux and Dave Bautista join Daniel Craig at mountainous Spectre photocall Rather chilly * Jessica 'Bridge pose on elbows': Newlywed Jessica Michibata indulges in a spot of yoga in her bikini while soaking up the sun in Hawaii * American Idol Season Premiere WED 7 JAN 'I'm a great girlfriend and wife... I just picked the wrong f***ing guys!' declares Jennifer Lopez after getting charmed by a handsome young farmer on American Idol * MUST BYLINE: EROTEME.CO.UK\nFOR UK SALES: Contact Caroline 44 207 431 1598\nCelebrity social network pictures.\nPicture shows: Tallulah Willis\nNON-EXCLUSIVE Thursday 8th January 2015\nJob: 150108UT1 London, UK\nEROTEME.CO.UK 44 207 431 1598\nDisclaimer note of Eroteme Ltd: Eroteme Ltd does not claim copyright for this image. This image is merely a supply image and payment will be on supply/usage fee only. 'I thought I was a hideous, disgusting-looking person': Demi Moore's girl Tallulah Willis on battling her demons and life after rehab as she celebrates six months sobriety * Jessie J Kylie Puff.jpg The right Price Tag?Jessie J rumoured to front Australia's The Voice in bid to boost ratings after Kylie Minogue left show to focus on world tour * UK CLIENTS MUST CREDIT: AKM-GSI ONLY EXCLUSIVE: After spending the New Year's holiday together in Hawaii, Kristen Stewart and Alicia Cargile made a trip to a local Rite Aid Pharmacy in the Los Feliz area this Sunday afternoon. Pictured: Kristen Stewart and Alicia Cargile Ref: SPL922988 070115 EXCLUSIVE Picture by: AKM-GSI / Splash News Inseparable! Kristen Stewart and close pal Alicia Cargile step out together in Los Angeles after returning from Hawaii Looked cosy * Andy Murray training session for the Hopman Cup at the Perth Arena in Perth, Western Australia. Pictured: Andy Murray Ref: SPL921947 080115 Picture by: Faith Moran / Splash News Splash News and Pictures Los Angeles: 310-821-2666 New York: 212-619-2666 London: 870-934-2666 photodesk@splashnews.com Shirtless Andy Murray puts his strong biceps on show as he turns up the heat on Australian Open preparation Scots champ at the Perth Arena * EXCLUSIVE: Rosie Huntington-Whiteley modeling on the beach for a Victoria's Secret photo shoot in Santa Monica, California on November 24, 2014. Rosie showed her cleavage in a black and white dress with a nude colored bikini top underneath. Rosie was also seen wearing a green marching band uniform jacket. The last outfit was a lovely gold dress and a nude colored trench coat. Pictured: Rosie Huntington Whiteley Ref: SPL893526 241114 EXCLUSIVE Picture by: Ability Films / Splash News Splash News and Pictures Los Angeles: 310-821-2666 New York: 212-619-2666 London: 870-934-2666 photodesk@splashnews.com Life's a beach! Rosie Huntington-Whiteley shows off some serious sideboob in skimpy gold gown as she partakes in fashion shoot * PALM SPRINGS, CA - JANUARY 03: Actor Benedict Cumberbatch and Sophie Hunter arrive at the 26th Annual Palm Springs International Film Festival Awards Gala Presented By Cartier at Palm Springs Convention Center on January 3, 2015 in Palm Springs, California. (Photo by Gregg DeGuire/WireImage) 'There is a Cumberbun in the oven!': The internet goes wild over Benedict Cumberbatch and Sophie Hunter's baby news Confirmed yesterday * 'This is my apology tour!' Kaley Cuoco pokes fun at feminism controversy as she wows in revealing frock at People's Choice Awards * The joke's on Snoop: Rapper 'faces lawsuit' after mocking appearance of gay carer on Instagram and now internet jokers point out the pair look rather alike * LOS ANGELES, CA - JANUARY 07: TV personality Ellen DeGeneres (L) and actress Portia de Rossi attend The 41st Annual People's Choice Awards at Nokia Theatre LA Live on January 7, 2015 in Los Angeles, California. (Photo by Jason Merritt/Getty Images) Bowing down! Ellen DeGeneres kneels on the red carpet to check out her stunning wife Portia de Rossi in plunging jumpsuit at People's Choice Awards * Teen heartthrob Ansel Elgort and Hollywood veteran Ethan Hawke lead an all-star line-up in Prada's latest menswear campaign Smouldering * One Happy guy! Pharrell Williams and wife Helen Lasichanh enjoy a laid-back vacation in St. Barths Grammy-nominated star kicking back * Iggy Azalea shows off her famous curves as she performs in clinging white at People's Choice Awards... after picking up Hip-Hop Artist gong * LOS ANGELES, CA - JANUARY 07: Actress Melissa McCarthy attends The 41st Annual People's Choice Awards at Nokia Theatre LA Live on January 7, 2015 in Los Angeles, California. (Photo by Jason Merritt/Getty Images) Melissa McCarthy shows off 45lbs weight loss in fitted trouser suit as she's named Favourite Comedic Movie Actress at People's Choice Awards * BEVERLY HILLS, CA - MARCH 29: Singer Sia performs onstage at the Humane Society of The United States 60th Anniversary Gala at The Beverly Hilton Hotel on March 29, 2014 in Beverly Hills, California. (Photo by Jason Merritt/Getty Images for Humane Society) 'I anticipated cries of paedophilia': Sia addresses concerns over new music video featuring shirtless Shia LaBeouf trapped in a cage with a 12-year-old * *** £200 PER PIC MINIMUM USE FEE ***\\n*** £200 PER PIC MINIMUM USE FEE ***\\n\\n©NATIONAL PHOTO GROUP\\nJessica Biel shows off her growing baby bump at a business meeting in West Hollywood on Tuesday. \\nMandatory credit: Interstar/Dean/NPG.com\\nJob: 010715X1\\nEXCLUSIVE January 6, 2015 West Hollywood, CA\\nNPG.com\\n\\n*** £200 PER PIC MINIMUM USE FEE ***\\n*** £200 PER PIC MINIMUM USE FEE *** Pregnant Jessica Biel reveals her growing baby bump as she leaves the gym in LA Couple, who have been married for two years, have yet to confirm * Mandatory Credit: Photo by Beretta/Sims/REX (4366340a) Rita Ora Rita Ora out and about, London, Britain - 08 Jan 2015 Rita Ora headed to Heathrow Airport to fly to the US Rita Ora keeps her head down after BBC controversy as she cloaks herself in camouflage to fly to the US Conservative for her! * Donald Trump Donald Trump ridiculed for blaming Charlie Hebdo massacre on France's strict gun laws He tweeted 'no armed bystanders to shoot back' * EXCLUSIVE Liz Hurley is seen jetting out of London's Heathrow airport. 8 January 2015. Please byline: Vantagenews.co.uk Jetsetting actress Elizabeth Hurley wraps up in a white quilted jacket and black scarf as she prepares to board US-bound flight Ready for the cold * Calvin Klein Underwear Bring Together Justin BIEBER + Lara STONE for Spring 2015 Global Ad Campaign\nCalvin Klein, Inc., a wholly owned subsidiary of PVH Corp. [NYSE: PVH], today announced that global superstar and 30-time platinum-selling phenom Justin Bieber will be featured alongside Dutch supermodel Lara Stone in the Spring 2015 Calvin Klein Jeans and Calvin Klein Underwear global multi-media advertising campaign.\nShot by fashion photographers Mert Alas and Marcus Piggott in New York City, the brand's latest campaign features Bieber with Stone in key jeans and underwear styles of the season, furthering the iconic brands' longstanding legacy of bringing fashion and music together\nFeaturing: Justin Bieber, Lara Stone\nWhere: New York, United States\nWhen: 07 Jan 2015\nCredit: Supplied by WENN.com\n**WENN does not claim any ownership including but not limited to Copyright, License in attached material. Fees charged by WENN are for WENN's services only, do not, nor are they intended Justin Bieber reveals his gruelling 5-day-a-week workout after accusations of airbrushing in Calvin Klein campaign Looks super sculpted * tyra8f-3-web.jpg Classic beauty! Tyra Banks puts her posh NYC apartment on the market for $3.8M... in hopes of making $1.7M profit Bought a decade ago * Mandatory Credit: Photo by MediaPunch/REX (4081705c) Ludacris BMI R&B & Hip-Hop Awards, Los Angeles, America - 22 Aug 2014 Fast and furious: Ludacris 'accused by ex of marrying Eudoxie in quickie wedding as a ploy to gain custody of their baby daughter' Surprise union * LONDON, ENGLAND - JANUARY 07: (SUN NEWSPAPER OUT. MANDATORY CREDIT PHOTO BY DAVE J. HOGAN GETTY IMAGES REQUIRED) Meryl Streep attends the "Into The Woods" gala screening at The Curzon Mayfair on January 7, 2015 in London, England. (Photo by Dave J Hogan/Getty Images) Meryl Streep, 65, backs Russell Crowe's controversial claims that older actresses should 'stop coveting younger roles' He upset other actresses * eURN: AD*156136916 Headline: COMPOSITE Caption: Justin Bieber leaves Sugarfish Sushi\n\nPictured: Justin Bieber\nRef: SPL922928 070115 \nPicture by: Khrome\n\nSplash News and Pictures\nLos Angeles: 310-821-2666\nNew York: 212-619-2666\nLondon: 870-934-2666\nphotodesk@splashnews.com\n Photographer: Khrome\n Loaded on 08/01/2015 at 16:55 Copyright: Splash News Provider: Khrome Properties: RGB JPEG Image (6497K 1660K 3.9:1) 1723w x 1287h at 72 x 72 dpi Routing: DM News : News (EmailIn) DM Online : Online Previews (Miscellaneous), CMS Out (Miscellaneous) Parking: No airbrush here! Bleary-eyed Justin Bieber hides spotty complexion under 'Dope' cap after being accused of Photoshopping Calvin Klein campaign * Today's headlines * Most Read * Another gunman takes 'at least' five hostage in 'kosher' grocery in Paris - and police fear it is the same... * THE GUNMEN'S LAST STAND: Charlie Hebdo killers seize HOSTAGE and are holed up in business premises near... * Girlfriend of murdered Charlie Hebdo magazine editor says 'I always knew he was going to die' and blames... * 'They spared me because I am a woman... but said I had to wear a veil': Horrific ordeal of Charlie Hebdo... * Did ISIS know Charlie Hebdo was going to be attacked? Fighter posted Twitter message about 'SnailEaters' the... * This photo provided by The Paris Police Prefecture Thursday, Jan.8, 2015 shows the suspects Cherif, left, and Said Kouachi in the newspaper attack along with a plea for witnesses. Police hunted Thursday for two heavily armed men, one with possible links to al-Qaida, in the methodical killing of 12 people at a satirical newspaper that caricatured the Prophet Muhammed. France began a day of national mourning for what its president called "an act of exceptional barbarism. (AP Photo/Prefecture de Police de Paris) EXCLUSIVE: Charlie Hebdo murderers were on British no-fly list after they were linked to Al Qaeda terrorists... * Inside massacre newsroom: Chilling image reveals blood-soaked papers strewn across Charlie Hebdo office... * Emotional Charlie Hebdo staff gather for meeting about next week's edition for the first time since gunmen... * Fanatics fear cartoonists: We must NEVER be silenced. Mac of the Mail reveals his stance on Paris massacre... * Britain battered by hurricane-force winds: UK hit with 113mph Atlantic storm leaving 75,000 without power... * Father-of-six Ceri Griffiths, 71, A wildlife park boss who was killed in a tragic accident when he was crushed by a tree he was felling at the Welsh Hawking Centre in Barry, near Cardiff © WALES NEWS SERVICE Father-of-six wildlife park boss died when he was crushed by tree he was felling with his son at bird... * 12-minute miracle! That's all the exercise you need to do to lose weight even FASTER * How chic Kate claimed the style crown: As the Duchess of Cambridge turns 33, she's more elegant than ever...... * Tory MP becomes a 'laughing stock' after he moves out of his home when his fiancee starts relationship with... * Judge sparks anger by claiming rapist who attacked three women did not pose risk of 'serious harm' to future... * The mutant strain of flu that's making the winter jab useless: Doctors fear type is contributing to... * The rise of the middle class swinger! Posh orgies hottest new trend as professional couples flock to... * Teacher, 43, who suffered from insomnia for decades found hanged two days before Christmas after becoming... * Cowboy builder leaves coded sign in elderly couple's driveway to let other rogue traders know they were an... * EXCLUSIVE: It might be Kate's birthday but HARRY is the nation's favourite royal... Prince is number one... * middleton puff.jpg SEBASTIAN SHAKESPEARE: Two weeks after Christmas and Wills is still stuck with the in-laws * Drunk mother threatened teachers for refusing to let her take her five-year-old daughter home after school * Jealous girlfriend jumps to her death from 30th floor holding daughters aged one and two because her... * GPs begged to work on New Year's Day for £80 an hour as latest A&E figures show waiting times are getting... * First ever private firm to run NHS hospital pulls out ahead of inspection report - blaming soaring costs,... * Hollywood's scariest shape-shifters revealed: Fifteen A-listers who have dramatically packed the weight off... * How long do YOU wear your pyjamas before washing them? After study finds many of us wait more than two... * Could the colour of flowers reveal shed light on climate change? Petals under UV light appear to be darker... * Which smartphone best fits YOUR hand? Graphic reveals which device matches your 'thumbzone' * Worry too much? Don't fret as it's a sign of high intelligence, study finds * Hundreds mourn the 'death' of Fidel Castro after rumours sweep Twitter (but are they confusing him with... * Do you suffer from NETBRAIN? Psychologists claim tech makes one in 10 into anti-social, distracted... * Revealed: Tangled love life of 31-stone 'too fat to work' benefits slob, his six wives and the bizarre bid... * Hillary Clinton 'upset Bill Clinton's name has been recently linked to Jeffrey Epstein' * JAN MOIR: What Harry must learn from useless Uncle Andrew * Man is jailed for nine months for leaving a sarcastic comment on his ex-girlfriend's Facebook photo in... * Coronation Street's Ken Morley boasts he 'groped and grabbed' women in the 1980s and 'everyone was at it' * Mother left a recluse and 'afraid to smile' after bungling dentist removes ALL of her upper teeth without... * BBC refuse to air interview with black history campaigner because he was wearing a GOLLIWOG doll around his... * 'I spent £8,000 to get my dream bikini body': Mother-of-four has TWO LITRES of fat sucked out of stomach and... * Oscar Pistorius' older brother facing charge of reckless driving over car crash in which he was seriously... * School sends 40 pupils home on first day of term for not wearing the correct uniform – including one with... * Elderly shopper, 87, dies after falling down escalator at busy House of Fraser store during family shopping... * Caught on camera: The moment machete and hammer gang storm into McDonalds issuing 'terrifying threats' to... * Priscilla Ann Presley, the ex-wife of the late singer Elvis Presley, cuts a birthday cake during a proclamation of Elvis Presley Day by Memphis and Shelby County officials at Graceland in Memphis, Tennessee, January 8, 2015. REUTERS/Karen Pulfer Focht (UNITED STATES - Tags: ENTERTAINMENT SOCIETY) Happy 80th to the King of Rock and Roll: Elvis's birthday brings ex-wife Priscilla and daughter Lisa Marie... * Could we one day drive cars on MARS? Nissan teams up with Nasa to design the self-driving 'Nassan' Leaf * A stock photo of a young woman speaking on a mobile phone. Being away from your mobile phone can ruin your concentration, boost your blood pressure and even make you... * Why decongestants stop you getting snotty: Infographic reveals the chemistry of the popular remedies relieve... * Will your pension even match the £11,574 a year minimum wage? And what you need to save for a retirement... * The Hunt for Red October: Ministry of Defence forced to ask US for help in search for Russian submarine... * MORE HEADLINES * Inside massacre newsroom: Chilling image reveals blood-soaked papers strewn across Charlie Hebdo office after 12 were shot dead * 'He died defending the right to ridicule his faith': France unites behind #JeSuisAhmed on Twitter in tribute to Muslim officer slain by fanatics as he begged for his life * THE GUNMEN'S LAST STAND: Charlie Hebdo killers seize HOSTAGE and are holed up in business premises near Paris airport as they tell police: 'We are ready to die as martyrs' * Are fugitive Charlie Hebdo killers holed up in a giant cave? Darkness falls on hunt as locals warn gunmen could hide out in forest for WEEKS because it's so big * Congratulations to the new Mr and Mrs Imran Khan! Former cricketer marries TV weathergirl in Pakistan FOR DOWRY OF 82,000 rupees but his sisters do NOT attend wedding * Female police officer killed in second Paris shooting was '27-year-old rookie who dreamed of serving her country' * Revenge attacks and retaliation begin: Mosques come under fire with guns and 'grenades' in France… and kebab shop near another Muslim temple is blown up * Helpful schoolboy handed print by train passenger claiming to be Banksy who told him 'this will be worth about £20,000' - but artist denies it was him * Rapist footballer Ched Evans FINALLY apologises to victim... but not for attacking her: Player maintains his innocence as deal to join Oldham Athletic collapses 'amid threats to staff and sponsors' * Happy 80th to the King of Rock and Roll: Elvis's birthday brings ex-wife Priscilla and daughter Lisa Marie back to Graceland * Hollywood's scariest shape-shifters revealed: Fifteen A-listers who have dramatically packed the weight off and on for roles... and how it often means an Oscar * Britain battered by hurricane-force winds: UK hit with 113mph Atlantic storm leaving 75,000 without power and all in trains in Scotland cancelled... and there's another one on the way * 'Americans have the right to eat snacks': British peanut allergy boy is barred from AA flight after his parents demanded fellow passengers not eat nuts either * Meet the 'Queen of Frugal', 28, who manages to SAVE as a mother-of-four (and claims her secret to looking good is 99 cent make-up) * Farage cannot divide us: Fury at 'sickening' attempt by Ukip to use Paris shootings to score political points on multiculturalism * The pen IS mightier than the sword: Cartoonists across the world deliver riposte to gunmen * Another gunman takes 'at least' five hostage in 'kosher' grocery in Paris - and police fear it is the same gunman who shot dead policewoman yesterday * Fanatics fear cartoonists: We must NEVER be silenced. Mac of the Mail reveals his stance on Paris massacre and says everyone must stand together to defend freedom of speech * EXCLUSIVE: Prince Andrew at Heidi Klum's 'Hookers and Pimps' party with the New York socialite accused of procuring underage girls for his billionaire pedophile friend * So, constable, what gave you away as a brothel boss - was it the £178,000 Ferrari? * 'They spared me because I am a woman... but said I had to wear a veil': Horrific ordeal of Charlie Hebdo survivors who saw colleagues slaughtered in attack * We could be next target: As Paris killers are hunted in forest, MI5 chief's chilling warning * SEBASTIAN SHAKESPEARE: Two weeks after Christmas and Wills is still stuck with the in-laws * This is how freedom is killed off. Little by little, piece by piece: LITTLEJOHN on how the State will cede yet more ground to terrorists in the wake of the Paris massacre * The dope-smoking, rapping, 'loser' brothers turned mass killing commandos: Paris jihadis were orphan petty criminals before being radicalised and police knew about their terror links for TEN YEARS * Which supermarket wins the shopping basket price test? Budget stores strike a blow against the giants as Aldi proves £1.87 cheaper than closest rival Asda * EXCLUSIVE - Jennifer Aniston's lost love revealed: Actress dated actor Daniel McDonald for years before she landed her role on Friends. He later died of a brain tumor, and she believes her fiancé Justin Theroux is his gift from heaven * Inside the immigrant ghettoes where terror breeds: Concrete warren divided into 'boxes' houses 10,000 Muslims in grim Parisian enclave * Do you want to kill me, asked the fallen policeman. OK chief, said the gunman: * The Hunt for Red October: Ministry of Defence forced to ask US for help in search for Russian submarine thought to be lurking off North Atlantic coast * Tesco to shut 43 stores around the country including head office after another sales slump as M&S posts 5.8% drop in merchandise sales over Christmas * Pensioner trapped in a bush for 15 hours after fall is saved by a pack of ROTTWEILERS during late night walk * The joke's on Snoop: Rapper ‘faces lawsuit’ after mocking appearance of gay carer on Instagram and now internet jokers point out the pair look rather alike * Paris goes dark for Charlie Hebdo: Eiffel Tower's lights are turned off as vigils are held around globe for 12 victims slaughtered by fanatics * Je suis Charlie! The cry of defiance: Vast crowds rally across the world to condemn the gun massacre as Francoise Hollande declares tomorrow a day of mourning * Teenage suspect 'arrested after handing himself into police' over Paris magazine massacre that left 12 dead - as anti-terror unit raids building in hunt for two brothers 'trained in Yemen as assassins' * Girl, 15, who 'shot dead her 16-year-old brother' was 'caught having sex with him in 2011 and had been locked in her room for weeks with a bucket as a toilet' * Armed police patrol Eurostar station in London as MI5 chief warns of threats from 'those who wish us harm' * Fans don’t need to see you score! Mexican soccer star faces axe after posting raunchy picture online of himself and TV presenter girlfriend * Three months in a 30-minute bay! Fully taxed and insured BMW abandoned in parking space for so long it has grass growing through the bonnet * School stops ambitious teenager's attempt to take his friend's MOTHER to the prom after he posted a series of racy images of her in Twitter campaign * Revealed: Tangled love life of 31-stone 'too fat to work' benefits slob, his six wives and the bizarre bid to own his local football club * Revealed: How English rail passengers could slash cost of fares by more than 60 per cent - by buying tickets in WALES * He doesn't look a day over twenty-un! From horse riding to extreme eyebrow-plucking, we mark Kim Jong-un's birthday with a look at some of his most bizarre moments * BBC criticised as 'insensitive' and 'very misguided' for airing police killer episode of Silent Witness on day officers shot dead in Paris terror attack * Caught out by Henry Hoover: Cheating fiancé busted after vacuum cleaner gets jammed up by lump of his lover's red hair * BBC refuse to air interview with black history campaigner because he was wearing a GOLLIWOG doll around his neck * Girl, 5, heard screaming as father 'threw her to her death off 60ft bridge' just HOURS after fighting for custody * Good Samaritan stepped in to help nurse who was being harassed on train - then minutes later he suffered heart attack and SHE saved his life * MOST READ IN DETAIL EDITOR'S SIX OF THE BEST * JAN MOIR: Four mothers who epitomise everything that's awful about Britain * EPHRAIM HARDCASTLE: The zipless dress once considered 'risque'... that has proved a hit thanks to the Duchess of Cambridge * DAILY MAIL COMMENT: Co-op, Labour and a betrayal of values * TOM UTLEY: At last, a genuine medical condition that explains why I never listen to a word my wife says * RICHARD LITTLEJOHN: Life's too short to measure a goldfish * Press the panic button... Lucifer's legged it: The Mail's theatre critic is directing his village's Easter play. So why has the Devil disappeared and did the Bible really feature green underpants MailOnline iPad app Next story Another gunman takes 'at least' five hostage in 'kosher' grocery in Paris - and police fear it is the same gunman who shot dead policewoman yesterday * 709 comments * 3 videos * SHARE PICTURE * * * * * ____________________ Copy link to paste in your message Find out more... Find out more... * Back to top * Home * News * U.S. * Sport * TV&Showbiz * Australia * Femail * Health * Science * Money * Video * Travel * Fashion Finder Sitemap Archive Video Archive Mobile Apps RSS Text-based site Reader Prints Our Papers Top of page Daily Mail Mail on Sunday This is Network Evening Standard This is Money Metro Jobsite Mail Travel Zoopla.co.uk Prime Location Villa Holidays Published by Associated Newspapers Ltd Part of the Daily Mail, The Mail on Sunday & Metro Media Group © Associated Newspapers Ltd Contact us Advertise with us Terms Privacy policy & cookies Cookie regulation logo ninemsn * News * Sports * Finance * Lifestyle * Entertainment * Video * Travel * More Sites * About us * Careers at ninemsn * Advertise with us * Contact us * Terms of use * Privacy © 1997-2014 ninemsn Pty Ltd - All rights reserved #LASER Credit Union » Feed LASER Credit Union » Comments Feed Christmas Club Savings Account launched We Need A Union LASER Credit Union Members Area 01709 836500 [plus-icon-white.png] Main Menu * Home * News * About + Useful Links + Your Questions Answered + Partnership work o Community the Union # Community Savings Account o British Chambers of Commerce o Press Association o UNISON * Join + Membership Application Form + Member Information * Savings + Membership Savings Account + Children’s Savings Account + Christmas Club Savings Account + Premier Deposit Account + Premier Savings Account * Loans + Loan Application Process + Loan Information * More + Prepaid Visa Card + Business Accounts + Budget Accounts + Furniture Schemes * Contact + Find Us + Collection Points 1. Home 2. News 3. Celebrating 50 Years of Credit Unions in Great Britain Celebrating 50 Years of Credit Unions in Great Britain Golden anniversary for credit unions Print LASER Credit Union is celebrating the fiftieth anniversary of the first credit union in Britain. Credit unions have been putting their members first and providing them with the financial services they need since 1964. There are now nearly 400 in Britain which together provide responsible savings and loans to over 1 million people and look after over £1 billion in assets. Credit union pioneers from across the country were honoured at the recent Annual Conference of the Association of British Credit Unions Ltd. LASER Credit Union was formed in 2003 and serves over 4500 people in Rotherham. Liz Thompson Chief Executive said: “While it is important that we grow and change to continue meeting the needs of our members we shouldn’t forget the founders whose ambition and innovation helped us get to where we are today. “We are proud at LASER Credit Union to be part of a national and international movement which makes decisions for the best interests of its members, not external shareholders.” Credit unions in Britain didn’t gain a legal structure until the Credit Unions Act came into force in 1979, but they existed either as companies or co-operatives from the mid 1960s. The first credit unions – Wimbledon Credit Union and Hornsey Co-operative Credit Union – were registered in London in 1964. Wimbledon Credit Union closed a few years ago while Hornsey Co-operative Credit Union transferred into London Capital Credit Union in 2013. * Share on Google+ * Share on Facebook * Share on Twitter * Print This * LASER Credit Union Ltd Units 9&10, The Old Town Hall Rotherham S60 1QX Authorised by the Prudential Regulation Authority and regulated by the Financial Conduct Authority and the Prudential Regulation Authority. Registered No 691C, FCA No 216632 Tel: 01709 836500 * [PartofCUC.png] * Accessibility * Cookie Policy Web Design: ESP Projects #Post Office Shop Blog » Feed Post Office Shop Blog » Comments Feed The Sad Passing Away Of A James Bond Villain Stealing Items From The Office: The Facts Post Office Shop Blog logo * About * News * Reviews * Visit Shop * Search → ____________________ Submit [Navigation] ____________________ Submit Collectibles shutterstock_168374249 (3) Published on September 15th, 2014 | by Rob Stebbings 0 Celebrating Some of Britain’s Seaside Architecture Celebrating Some of Britain’s Seaside Architecture Britain’s coastline covers more than 5,000 miles and is populated by an array of seaside resorts including Blackpool, Brighton, Bournemouth and Scarborough which are amongst the most popular destinations attracting millions of visitors each year. Many of our seaside towns have been major tourist centres for generations of families drawn to the beaches and entertainment on offer. As well as the natural beauty of many seaside locations, they are also often characterised by some quite stunning buildings so it’s apt that a snapshot of these architectural gems are being celebrated in the form of the latest set of collectible stamps available here at the Post Office Shop. Eastbourne Bandstand Dubbed the ‘busiest bandstand in the UK’, Eastbourne Bandstand with a blue domed roof has been an iconic landmark in East Sussex since it was first built in 1935 to the designs of Leslie Rosevere who was the Borough Council Engineer of the time. Built in a Neo-Grec style, this semi-circular building features a commemorative plaque in tribute to John Wesley Woodward. John was an Eastbourne band member who passed away on the Titanic when it sank on 15^th April 1912. As well as regularly playing host to military bands, the 1,600 capacity Eastbourne Bandstand is the venue for a full programme of musical entertainment throughout the year. Having featured in a number of television programmes and films such as Little Britain, Foyle’s War and BBC Antiques Roadshow, Eastbourne bandstand is a listed building and continues to be a focal point at the East Sussex seaside town. Seaside Eastbourne Bandstand Tinside Lido Also built in 1935, Tinside Lido is set in idyliic surroundings and has been voted as one of the top 10 best outdoor pools in Europe. Located in close proximity to the Hoe and Smeaton’s Tower in the south-west naval city of Plymouth, Tinside Lido is an art deco building designed by John Wibberley which features a semicircle diameter pool of 55 metres. During the second world war, Tinside Lido was used as a communal bath house when Plymouth’s water supplies were compromised. Throughout the 1950’s and early 1960’s Tinside Lido was extremely popular with sun seekers before its inevitable decline which coincided with holidays to the Mediterranean becoming increasingly popular. Closed in 1992, Tinside Lido was derelict for more than a decade before undergoing a £3.5m facelift in 2003 to return it to its former glory whilst ensuring many of the original design features were reproduced. This grade II listed building provides a stunning setting to enjoy outdoor saltwater swimming during the summer months and also features a large central fountain and two smaller side fountains. Seaside Tinsdale Lido Bangor Pier First opened in 1896 after a Parliamentary Bill in 1893, Bangor Garth Pier was designed by J.J. Webster of London and is renowned as one of Britain’s best pier designs of its era. This grade II listed building, which cost £17,000 to build, was damaged in 1914 when a cargo steamer collided with the pier before being restored by the Royal Engineers. Bangor Pier, which is 472m in length, features a series of Victorian octagonal kiosks as illustrated in the seaside architecture special stamps. It was almost demolished in 1974 after falling into disrepair before being eventually saved by local residents. Recognised as one of the finest piers still operational today, Bangor Pier is the second longest in Wales after Llandudno Pier and the ninth longest in the UK. Reaching out into the Menai Strait, Bangor Pier is one of the iconic landmarks of the North Wales city and features a tea room housed in another polygonal structure. Seaside Bangor Pier Southwold Lighthouse First lit on 19^th February 1889, Southwold Lighthouse has been a coastal mark for vessels entering Southworld Harbour for over a century. Construction of this iconic round white tower began in 1887 under the guidance of engineer Sir James Douglas. Earmarked as a replacement for three existing lighthouses of the time which were suffering from erosion, Southwold Lighthouse is 31 metres tall and is located amongst rows of houses near the centre of the Suffolk seaside resort. Featuring 113 steps around a spiral staircase and a Trinity House coat of arms, Southwold Lighthouse has a range of 24 nautical miles to guide vessels and has a white rotating navigation lamp flashing once every 10 seconds. Southwold Lighthouse has featured in BBC Children’s television series ‘Grandpa in My Pocket’ and regular guided visits of this popular Grade II listed building confirm the enduring popularity of this iconic example of British seaside architecture. Seaside Southwold Lighthouse The Casino, Blackpool Pleasure Beach Dominated by a thin spiral tower, the casino building at Blackpool Pleasure Beach was built between 1937 and 1940 to the designs of Joseph Emberton who was seen as a pioneer of design in a Modern Movement style. Featuring a series of curved rooms, this three storey building built in an International Modern style attained Grade II listing in 2001. Located at the southern end of Blackpool’s Pleasure Beach, the casino building underwent extensive alterations during the 1970’s and its name even temporarily changed to become known as the ‘Wonderful World Building’. In recent years this iconic example of art deco seaside architecture has reverted back to its original name and it is now a thriving concern hosting regular events. Capturing the essence of one of Britain’s most enduring seaside locations, the Casino at Blackpool Pleasure Beech is made from reinforced concrete and features the award-winning White Tower restaurant offering panoramic views of Blackpool Promenade. Seaside Blackpool Pleasure Beach Bexhill-On-Sea Shelter Built with the aim of protecting seafront visitors from the elements, one of the Next Wave wooden structures that can be found at the coastal town of Bexhill-On-Sea completes the seaside architecture presentation pack. The East Sussex resort is home to four of these distinct seafront structures which were designed by young architects Michael Tite and Tom Ebdon who won a competition to create them. The Bexhill-On-Sea Shelters have been a key element of the local Council’s Next Wave Seafront Improvement Project as part of a wider cultural regeneration program. Designed with a view to keeping visitors sheltered from adverse weather conditions, the Next Wave shelters feature a ‘Y’ shaped seating plan to ensure maximum windbreak protection. Seaside Bexhill-on-Shelter Seaside_Full Set Stamps Share on Facebook Tweet about this on Twitter Pin on Pinterest Share on Tumblr Share on LinkedIn Share on Google+ Email this to someone About the Author [Rob-image-2.jpg] Rob Stebbings Related Posts Alice Pres Pack Visual Let’s Go Down The Rabbit Hole… → BBCCiN_Be_A_Hero_Logo_RGB_Pos BBC Children In Need 2014: Be A Hero → Capture Oh, I Do Like To Be Beside The Seaside! → 61406 The Recruitment Poster That Stood The Test Of Time → Comments are closed. Back to Top ↑ * Search...___________ Go → * Recent Posts + PANews BT_P-ffb2b431-b6f5-40d1-87c2-faf67bbd87ce_I1 Post Office Branches With A Difference January 9th | by Rob Stebbings + calculator2 Excuses, Excuses But Tax Does Not Need To Be Taxing January 8th | by Rob Stebbings + SME-growth-1 Have You Made Any New Year Resolutions? 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With a huge selection of stationery products and an extensive range of over 1,500 genuine ink cartridges and laser toners from leading brands like Samsung, HP, Epson and Brother all at leading prices you can be sure to find all your office supplies here at the Post Office® Shop. © 2014 Post Office Shop - Google+ Back to Top ↑ Bristol City Council * Skip to main content * Skip to main navigation * Accessibility * Change text line spacing to 1.5 Spacing * How we use cookies * Apply links menu + Adult learning courses and evening classes + Housing Benefit or Council Tax Reduction + Allotments list + Jobs at the Council + Bus pass + Library membership + Carer's assessment + Licences + Council housing services + Planning applications + Council tax and business rates + Property licence + Disabled parking + Recycling and waste services + Free school meals + School places + HomeChoice Bristol + Social services assistance + Emergency payment/household goods * Pay links menu + Allotment rent + Housing benefit overpayments + Blue Badges + Parking tickets + Business rates - pay + Planning and building regulation fees + Colston Hall tickets + Property licence fee + Council invoices + Rent + Council tax + Residents' parking permits + Early years training + Shopping catalogue * Report links menu + Housing repairs report form + Benefits fraud + Concerns about a child + Planning and building control reports + Domestic violence + Problems in my area or park + Problems with roads, pavements and drains + Freedom of information form + Taxi complaints + Harassment and hate crime * My Account links menu + Login to My Account + Register for My Account * A-Z list * Sitemap Search Google Appliance Enter the terms you wish to search for. _______________ Search You are here Home Celebrating cycling for all at Bristol’s first Tour of Britain All Ability Inclusive cycling - Bristol City Council See more photos on Flickr Sign up to our email newsletter This year’s visit of the Friend’s Life Tour of Britain to Bristol has been recognised as a great success. The residents of Britain’s first cycling city were out in force to spur on the racing heroes as they flashed through the streets. Thousands of people came out to line the route through Bristol as they watched the likes of Bradley Wiggins and Mark Cavendish race through the city. Huge cheers greeted them as they made their way up to the stage finish on Durdham Downs, with a special round of applause for the winner of the stage, Michael Kwiatkowski. However they were not the only riders who got out on the track that day. In the run up to the race finish, there were a range of community activities and performances which aimed to show how cycling can be great for everyone. This included a demonstration by a very important local scheme which aims to make cycling more accessible. All Abilities Inclusive Cycling are a Bristol based organisation who have a range specially constructed cycles for riders who find two wheels hard to manage. They were at the finish several hours before the racers with some children and young people from Bristol’s Claremont and New Fosseway Special Schools who were able to show off their new exciting bikes. All Ability Inclusive Cycling has been running for 4 years at the St Pauls Adventure Playground and will be expanding to a new base at Hengrove Plaza in the spring of 2015. They currently have a fleet of 18 cycles including hand cycles and companion cycles, where two riders sit side by side, and a bike with a platform on the front that will carry a wheelchair. Also taking to the stage were some junior riders who took part in a race that was held by British Cycling. This was then followed by a demonstration by the Bristol based all diabetic cycling team, Dymag T1D, and a performance by the unique Bicycle Ballet company. For further information on All Ability Inclusive Cycling, to get involved or become a sponsor please contact Emma.downey@bristol.gov.uk 0117 922345 or Janine.mccretton@bristol.gov.uk 0117 9036745 For more information and on how you can start cycling more around the Bristol area head to the Better by Bike web site. Published on: Tue, 30/09/2014 Short link: http://www.bristol.gov.uk/node/24907 * Home * Our City news * This month * Last month * 2015 articles * 2014 articles * November 2014 * October 2014 * September 2014 * August 2014 * July 2014 * May 2014 * April 2014 * March 2014 * February 2014 * January 2014 * 2013 articles * 2012 articles * Mobile site * Complaints and comments * Contact us * Copyright * News * Privacy * Cookies * BSL video FollowFollow us on TwitterFollow us through RSSFollow us through FacebookFollow us through YoutubeFollow us through FlickrBookmark this page BSL interpreting - SignVideo site About Signvideo Go to the DirectGov website * Connecting Bristol * The Bristol Partnership * Safer Bristol * Destination Bristol * Invest In Bristol Accessibility Information Home News Site Map search Skip to main Navigation Help Complaints Disclaimer / privacy statement Feedback contact Jobs Libraries Skip to main content Tell us what you think about our site... Tracking Image St James's House * PUBLISHING * FILM & DVDS * CUSTOMER OPPORTUNITIES * CLIENTS * EVENTS + RROC: A Legacy of Driving Excellence + RREC: Celebrating 110 years of Rolls-Royce Motor Cars + RREC: Celebrating 150 years of the life and legacy of Sir Henry Royce + Celebrating 200 Years of The National Society + The Queen's diamond jubilee + RREC: 50th Anniversary + RREC: Celebrating 100 Years of the Spirit of Ecstacy + RREC: Celebration at Windsor + RREC: A Celebration of Excellence + RREC: New York book launch + Big Ben 150 + Diverse Britain + Celebrating 90 Years of the Royal Air Force * CONTACT St. James's House * +44(0)20 8371 4000 Events Britain's Aviation Heritage: Celebrating 90 Years of the Royal Air Force [RAF-5.jpg] [RAF-3.jpg] [RAF-7.jpg] [RAF-8.jpg] [RAF-11.jpg] [RAF-15.jpg] To commemorate its 90th anniversary in 2008, the Royal Air Force (RAF) commissioned a prestigious book, Britain’s Aviation Heritage: Celebrating 90 Years of the Royal Air Force. The book was a unique celebration of the RAF, chronicling landmark events of the past 90 years as well as the present-day RAF and modern Britain. The publication was launched at an event at the Royal Air Museum in North London where Air Chief Marshal Sir Glenn Torpy was presented with a specially commissioned model as a gift. Representatives from today’s RAF attended, as did those from the force’s earliest days, including 111-year-old Henry Allingham. #Colston Hall » Celebrating the Festival of Britain- Colston Hall Re-opens Comments Feed Back to Colston Hall homepage Box office: 0844 887 1500 hello[ATSIGN]colstonhall.org Search the site: Search...___________ (Submit) Go * What’s on * About * Visit * News * Transformation * Learning * Support * History * Venue Hire * Follow on Facebook * Follow on Twitter * Follow on Instagram * My Account Filter by year [2015] Recent posts * Photos from New Years Eve * Box Office Christmas Opening Times * Colston Hall in 2014... * New Pocket Planner is here! Jan - Mar 2015 * Lantern Listenings - November News Posted: Sat 7 Jul 1951 Colston Hall Auditorium 1951 - featured Celebrating the Festival of Britain- Colston Hall Re-opens Still suffering from the aftermath of the blitz of 1940-41 during WWII and a city-wide rebuilding scheme, it took a long period of negotiating with and petitioning of The Minister of Health for permission to rebuild the hall. The recovery of the national economy overruled all building of this nature and it was not until the Festival Britain, 1951, that it was decided upon the reconstruction was to go ahead. The new Colston Hall, built by City Architect John Nelson Meredith, opened on 7th July 1951 with a ceremony performed by H.R.H. The Duke of Gloucester. The Royal Philharmonic Orchestra, conducted by Sir Thomas Beecham, gave the inaugural concert. According to the brochure produced for the opening ceremony, “an effort had been made towards a straightforward and direct architectural style embodying the free and flowing lines of contemporary architecture, combined with a subdued and dignified colour scheme”. It is often compared with the larger Royal Festival Hall in terms of acoustics and architecture. PreviousNext Share this on Facebook Share this on Twitter Alessandro TAVERNA - credit Pierluigi Marchesan Rachmaninov : Remembering Russia Thu 5 Feb 2015 Colston Hall / Classical BuyMore info Colston Hall Bristol City Council Arts Council England Join our mailing list Your email address__ (Submit) Join Sign up to Colston Hall's newsletter to receive show updates, highlights and special offers. What’s on | About us | Visit us | News | Bristol Plays Music | Support us | Venue Hire Box office: 0844 887 1500 | hello[ATSIGN]colstonhall.org Colston Hall, Colston Street, Bristol. BS1 5AR Bristol Music Trust is a charity registered in England & Wales (no. 1140898) © Colston Hall 2009-2015 Website by Palace Follow on Facebook Follow on Twitter Follow on Instagram #British County Flags » Feed British County Flags » Comments Feed alternate alternate British County Flags WordPress.com British County Flags Celebrating British County Flags Skip to content * Home * County Days * County Definitions * County Flags Map * County Map * English County Flags * Flag Companies * Flag Gallery * Other Flags * Scottish County Flags * Welsh County Flags Welcome To British County Flags Latest News UNDER CONSTRUCTION Introduction This site celebrates the county flags of Great Britain. Its purpose is to provide some explanation and reference for the flags of British shires and to clarify areas of confusion or misunderstanding. On this page there follows some background detail concerning the status of our counties and the development of local flags. Accounts of existing county flags are grouped into English, Scottish and Welsh sections which can be reached by the tabs above or individually under the categories section at the right of this page. There is also an “Other” tab for a list containing regional and island flags. Links to related web pages can be found under “Blogroll”. THE COUNTIES There are 86 counties in Great Britain: 13 are Welsh, 39 are English and 34 are Scottish. Many of these counties have existed for the best part of a thousand years and contrary to a general misunderstanding, have never been abolished. It may therefore come as something of a surprise to learn that Caernarfonshire, Middlesex, Banffshire, Westmorland and Cumberland all still exist. This confusion has arisen because of the association made between local administrations, generally termed councils and counties. It is often assumed that a council represents a county and a county is represented by a council but this is not the case. Caernarfonshire Flag In the late nineteenth century, the local administrations, the county councils, were set up for each county. With population changes over the following century the government redefined local administrations so that they were no longer based on the real counties. However, changing administrative arrangements did not abolish the real counties which have never gone away, a council does not a county make! To underline this fact, when the 1972 local government act came into effect, a government official was at pains to explain that “They are administrative areas, and will not alter the traditional boundaries of counties, nor is it intended that the loyalties of people living in them will change.” . Middlesex therefore, existed since the Anglo-Saxon era, a council was created to administer it in the 1890s, that council ceased to be in 1965 but the county was never abolished as an entity by any legislation. The same applies to traditional county divisions such as the “Ridings” of Yorkshire and the “Parts” of Lincolnshire. Several decades later, on Saint George’s Day 2013, Eric Pickles the Secretary of State for Communities and Local Government asserted that England’s historic and traditional counties still exist, and are now recognised by the government – including the likes of Cumberland, Huntingdonshire, Westmorland and Middlesex. For years and in disregard of the 1974 government statement many parts of Whitehall and municipal officialdom had shunned these counties, a practice which Mr Pickles announced would not be maintained as the government would now seek to encourage the marking and continued use of such traditional county names and encourage local residents to continue to champion such local identities, irrespective of current tiers of local administration. The Secretary of State declared “The tapestry of England’s counties binds our nation together. This government has binned the arbitrary Government Office euro-regions, and instead, we are championing England’s traditional local identities which continue to run deep. Administrative restructuring by previous governments has sought to suppress and undermine such local identities. Today, on St George’s Day, we commemorate our patron saint and formally acknowledge the continuing role of our traditional counties in England’s public and cultural life.” The following year Mr Pickles used the same Saint George’s Day date to announce a further initiative to support the ‘tapestry’ of traditional English counties. His department declared “England’s traditional counties date back over a thousand years of English history but many of the counties have been sidelined by Whitehall and municipal bureaucrats in recent decades, including the municipal restructuring by Edward Heath’s government in 1972. By contrast, this government is championing local communities continuing to cherish and celebrate such traditional ties and community spirit.” A change in planning rules was presented which would allow for councils to put up boundary signs marking traditional English counties – including the likes of Cumberland, Huntingdonshire, Westmorland and Middlesex. Eric Pickles himself stated “The tapestry of England’s counties binds our nation together, and is interwoven with our cultural fabric – from our cricket to our ales. Previous governments have tried to wipe the counties off the map, imposing bland administrative structures or alien euro-regions. But I believe we are stronger as a nation when we cherish and champion our local and traditional ties. This government is proud to wave the flag of St George alongside our county flags. Whatever one’s class, colour or creed, we should have pride in our English identities within the United Kingdom’s Union that binds us together. ESSEX FLAG EMERGENCE OF COUNTY FLAGS Unlike American states or German Länder, the counties of the United Kingdom have not uniformly, borne distinctive flags. A few such as Kent and Essex, have been associated with specific emblems for centuries which in the modern era have also appeared as flags. The constituent divisions of federal or confederal states such as Germany and Switzerland readily adopt or are ascribed flags, as indications of their authority. The constituent divisions of the United Kingdom, the counties, never having exercised such powers as wielded by territories like the state of California or Bavaria, have not required such expression. BUCKS FLAG Certain territories of the United Kingdom however, with differing historical, cultural and linguistic legacies have raised flags, to mark themselves out as distinct and different. A Cornish flag has existed since the nineteenth century for instance and is considered to be a “national” flag reflecting a status of the territory and its people as an assimilated Celtic land, rather than just one amongst many English counties. Similarly flags for the North Atlantic archipelagos of the Shetland and Orkney islands, with strong Scandinavian heritages, were created in the twentieth century. In recent years such enthusiasm has spread and a number of British counties have marked their presence as distinct entities with a county flag. In much the same manner that one may wave a national flag to demonstrate pride in one’s nation or support for a national sports team, so people wanting to demonstrate their local pride or indicate their origins amongst a concert crowd or similar gathering, have turned to flags as a natural means of doing so. DERBYSHIRE FLAG The complication with this trend however is that for England and Wales at least, there being no “UK Flag Act” that might “authorise” such county flags, there is no official method or process of establishing them. The College of Arms is commissioned to design flags for government offices and departments and of course designs and registers the arms of individuals and corporations but has never been required to do the same for any of the shires, it does not supply county flags. HUNTS FLAG THE FLAG REGISTRY In an effort to regularise the situation, a registry has been established by the Flag Institute. Founded in 1971 the Institute is one of the world’s leading research and documentation centres for flags and flag information and an adviser to the British government on flag related matters. The UK Flag Registry exists as a definitive record of the flags which exist in the UK both nationally and locally. There is no other similar formal national listing, so whilst ostensibly it operates as a record book of county flags, it effectively serves also as the de facto authority which endorses them. The criteria laid down for inclusion in the Register emphasise the authoritativeness of the record; designs are not accepted without question but have to demonstrate a definite usage or acceptance: * The design must be unique within the UK (i.e. no other UK area or organisation is using the design); * The design must be in the public domain (i.e. not subject to copyright); * In the case of county flags the flag must normally apply to a historical county rather than a modern administrative area ; * The flag must be registered with the College of Arms, registered with the Office of the Lord Lyon, traditional, selected by a public vote or selected by an appropriate county or city organisation. For county flags this in practice generally means being endorsed by a venerable county organisation which can be a county council or an active local pressure group; a flag for Hertfordshire for instance was registered after its sanction by Hertfordshire County Council, while the flag of Lancashire appeared as a result of a request from the Friends of Real Lancashire. In Scotland however, all flags must be authorised by Lord Lyon (the chief heraldic authority) and recorded in the Public Register of All Arms and Bearings in Scotland. Cornwall Flag TYPES OF FLAGS County flags fall broadly into three categories; * “Banners of arms” of local authorities released for public use – e.g. Hertfordshire; * Flags derived from or utilising elements from, banners of arms in a simplified pattern; e.g. Lancashire; * Entirely new and ground breaking designs. e.g. Dorset. A “banner of arms” refers to the practice of extending the design from the shield found in a coat of arms, on a rectangular piece of cloth to be deployed as a flag. All bodies or individuals, who have been granted coats of arms by the College of Arms, may display them in this fashion including county councils. The confusion of councils and counties is particularly evident in the area of arms and banners. It is often generally assumed that arms granted to a county council also represent the county it administers as an entity in its own right and that a banner of such arms is therefore the county flag; this is not the case. Coats of Arms and banners formed from them may be legally used only by the body to whom they have been granted and individual citizens have no right to display or fly such banners without specific permission, a fact generally ignored by commercial flag producers and vendors who often market banners of council arms as county flags. Such confusion can be attributable to the fact that council arms frequently include symbols or devices that are locally familiar or used traditionally to represent the county and its people; often the same or similar versions of symbols found on council arms will be seen on the badges of county sporting bodies or fire and rescue services, so there is a clear association of symbol and county. Symbols of this kind may derive from local legend such as the Stafford Knot in Staffordshire or may originate from the arms used by families of local renown over several centuries. LANCSFLAG For several counties the situation differs slightly. The modern counties of Kent, Essex, and Sussex originated as kingdoms in the Anglo-Saxon period. As such they were anachronistically ascribed arms by mediaeval heralds several hundred years later with arms based on local traditions. Thus three white seaxes (short Saxon swords) on a red field were the arms of the ancient kingdom of Essex and were also used in Middlesex which originally formed part of that early kingdom. A white horse on a red field was ascribed to Kent and six gold martlets (swallows) on a blue field to Sussex. Such emblems were associated with the respective counties for centuries before the establishment of local government and the county councils in these counties were accordingly granted arms incorporating these ancient emblems but having thus existed before the origin of the county councils, such arms could not be restricted to their use alone and citizens of these counties have always been free to bear flags with these ancient devices. Kent Flag FLAG DESIGN Aside from the legal restrictions on their use there are also stylistic objections to the use of council arms as county flags. Although individual elements from such arms may be worthy of inclusion in a county flag the arms themselves in most cases do not make good flags. As heraldic contrivances the designs are often complicated or “fussy” – replete with motifs and colours that might serve well on a town hall wall but do not work too well on a piece of cloth flying from a lofty perch. The complex heraldic patterns generally contravene the tenets of good flag design highlighted by the Flag Institute which state: 1. Keep it simple The flag should be simple enough that a child can draw it from memory. 2. Use meaningful symbolism The flag’s elements, colours, or patterns should relate to what it symbolises. 3. Use two to three basic colours Limit the number of colours on the flag to three, which contrast well and come from the standard colour set: red, orange, yellow, green, light blue, dark blue, purple, black and white. Yellow and white work well on any of the other colours and vice versa. 4. No lettering or seals Avoid the use of writing of any kind or an organisation’s badge, seal or coat of arms. It is better to use elements from an appropriate coat of arms as symbols on the flag. 5. Be distinctive or be related Avoid duplicating other flags, but use similarities to show connections. 6. How will it fly in the wind? Remember, the design must be distinctive when flying on a high pole in a strong wind, and when hanging in windless conditions too. Also remember that it will almost always have ripples caused by the wind. PEMBROKESHIRE FLAG THE STATUS QUO In the modern era with the practice of flag flying gaining ever greater popularity, several campaigns to establish county flags have appeared and successfully achieved registration with the Flag Institute. Of the 86 counties 32 are now “vexilliferous” or flag bearing. A map of Great Britain depicting these is shown on this site, clearly demonstrating the large swathes of territory as yet “unflagged”. The Flag Registry includes a number of areas, islands and regions, which bear flags of their own. Regions such as East Anglia and Wessex, both former kingdoms and islands, which by their nature are clearly separate entities, appear on the registry although they may traditionally fall within the accepted boundaries of an adjacent county. Flags for towns, cities and villages also appear there, as well as flags for the Ridings of Yorkshire. Government quotes through the years regarding the nation’s real counties: ■The new county boundaries are administrative areas, and will not alter the traditional boundaries of counties, nor is it intended that the loyalties of people living in them will change despite the different names adopted by the new administrative counties. (Government statement issued 1st April 1974 and printed in the Times newspaper (see also “County Definitions” Page.) ■I can confirm that the government still stand by this statement,…. that the local authority areas and boundaries introduced in 1974 do not alter the boundaries of traditional boundaries of counties. The 1974 arrangements are entirely administrative, and need not affect long-standing loyalties and affinities. (Michael Portillo MP – Minister of State for Local Government – 11th July 1990) ■The Local Government Act 1972 did not abolish traditional counties, only administrative ones. Although for local government purposes some of the historic counties have ceased to be administrative areas, they continue to exist for other purposes, organisations and local groups. (Department of the Environment – 3rd September 1991) ■I can confirm that these Acts (1933, 1972) did not specifically abolish traditional counties so traditional counties still exist but no longer for the administration of local government… (Department for Communities and Local Government – 22nd August 2006) ■The legislation that currently defines counties for the purposes of the administration of local government is the Local Government Act 1972 (as amended by various Orders in the 1990s). This legislation abolished the previous administrative counties, which were established by the Local Government Act 1933. However, these Acts did not specifically abolish traditional counties, so traditional counties still exist, but no longer for the purpose of the administration of local government. (Parjit Dhanda MP, PUSS at the Department for Communities & Local Government – 16th April 2008) ‘The background to the legislation relating to local government administrative areas and traditional counties is as follows: ■ The Local Government Act 1972 defines counties for the purpose of the administration of local government. ■ The above Act abolished the previous administrative counties, i.e. those established by the Local Government Act 1933. ■ Neither Act specifically abolished traditional counties – these still exist but not for the purpose of the administration of local government.’ (M. Duggleby, Department For Transport, Leeds. Tuesday 9 October 2012) Useful Links England’s Traditional Counties * Follow me on TwitterMy Tweets * Cornwall Day March 5th, 2015 1 month to go. * Blogroll + British County Flags Facebook + County Flags Day + County Map + Flag Gallery + Flag Institute + Flags Forum + UK Flag Registry + Wikishire * Categories + Anglesey + Bedfordshire + Black Country + Buckinghamshire + Caernarfonshire + Cambridgeshire + Cheshire + Cornwall + County Durham + County Flag Day + Cumberland + Derbyshire + Devon + Dorset + East Anglia + Essex + Flag Companies + Glamorgan + Gloucestershire + Hertfordshire + Huntingdonshire + Isle Of Wight + Isles of Scilly + Kent + Lancashire + Lincolnshire + Mercia + Merioneth + Middlesex + Monmouthshire + Norfolk + Northamptonshire + Northumberland + Nottinghamshire + Orkney + Pembrokeshire + Shetland + Shropshire + Somerset + Surrey + Sussex + Wessex + Westmorland + Wiltshire + Worcestershire + Yorkshire + Yorkshire – East Riding + Yorkshire – North Riding + Yorkshire – West Riding * Follow Blog via Email Enter your email address to follow this blog and receive notifications of new posts by email. ____________________ Follow * IFRAME: https://www.facebook.com/plugins/likebox.php?href=https%3A%2F%2Fwww .facebook.com%2FBritishCountyFlags&width=200&height=110&colorscheme =light&show_faces=false&stream=false&show_border=false&header=false &force_wall=false * British County Flags The Twenty Ten Theme. 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View all articles Food and drink Christmas spending forecasts 2014 Spending on Christmas food and drink in the UK is set to be worth £20bn this year, which represents growth of 1.2% compared to last... View all articles * Our services + Conferences & Events + Subscription websites + The IGD Academy + IGD newsletters + IGD Awards 2014 The Co-operative Trade Briefing 2015 The Co-operative Trade Briefing 2015 IGD is delighted to announce details of The Co-operative Trade Briefing 2015, taking place on 24 September in Manchester, this event is a key opportunity to hear from the leadership team, understand how it is delivering the strategy and what this means for you as a current or potential supplier to The... Convenience Summit 2015 Our new Convenience Summit takes place in London on 4 June 2015. Designed to provide a total channel view, this incorporates our Symbol... Turning data into insight This interactive one day workshop takes you through the end-to-end process from identifying the information you need, through to delivering... * Media + IGD news and press releases + IGD speaks + Contact press team + Key industry facts + Daily News Headlines Andy Clarke takes reins as IGD President Andy Clarke Andy Clarke, Chief Executive of Asda, will become President of IGD, the food and grocery research and training charity, on 1st January 2015. Andy Clarke has served as Vice-President of IGD for the last two years and succeeds Fiona Dawson, currently of Mars Chocolate UK and Global Retail. The President... View all press releases Christmas food and drink spending to grow 1.2% - as savvy shopping habits stick Spending on Christmas food and drink in the UK is set to be worth £20bn this year, which represents growth of 1.2% compared to last... View all press releases CEOs meet PM for Feeding Britain's Future Industry leaders from across the UK’s food and grocery sector addressed the Prime Minister at a CEO roundtable this Thursday (11 September)... View all press releases * Library + View all content + View Article + View Best Practice + View Case Study + View Factsheet + View Online guides + View Videos Feeding Britain's Future Summary Report 2014 [FBF_Summary_Report_2014_thumbnail_252x189.jpg] Feeding Britain's Future 2014 saw more than 200 food and grocery companies offer 15,000 opportunities to young unemployed people. To find out more about this year's campaign download the Feeding Britain's Future Summary Report as a PDF. Multichannel retailing - Smoothing out the points of friction Why is multichannel such a big deal? Everyone has a view on multichannel retailing. Some see it as a gradual evolution, others as a... View all articles Symbol groups - market overview What is a symbol group store? This factsheet includes the definition of a symbol group retailer, store numbers, symbol group market... View all factsheets Search the site ____________________ Submit You are here: * Home * Our expertise * Feeding Britain's Future * Thousands of young unemployed people get job-search help from food and consumer goods industry Thousands of young unemployed people get job-search help from food and consumer goods industry View all articles * LinkedIn * Twitter * Facebook During September 2013 Feeding Britain’s Future – Skills for Work Month saw thousands of unemployed people aged 16-24 receive pre-employment training from 190 companies operating in Britain’s food and consumer goods industry. In 1,200 locations across the whole country, young people had access to CV tips, interview training and behind-the-scenes tours of supermarkets, factories, depots, farms and offices. The workshops were designed with feedback from young people in mind, following a focus group in 2012 involving 50 young unemployed people, and a successful pilot week in September of that year. IFRAME: http://www.youtube.com/embed/Eg_6OGZMzds?wmode=opaque Below are some brief photo stories from around the country about young people who have found work thanks to Feeding Britain’s Future. Vince Cable visits Sainsbury's in Twickenham for a taste of Feeding Britain's Future Vince Cable visits Sainsbury's in Twickenham for a taste of Feeding Britain's Future The Business Secretary lent his support to the food industry's campaign on the last day of Skills for Work Month visiting Sainsbury's in St Clare, London. Dr Cable met the ten young unemployed people attending the Sainsbury's workshop before a quick tour of the store and a chat with some of the Sainsbury's colleagues. IGD's chief executive, Joanne Denney-Finch, accompanied the Cabinet Minister on his visit. Mars helps young people at four workshops Mars helps young people at four workshops Mars held four Feeding Britain’s Future workshops at its UK sites bringing together school and college leavers and graduates looking for work from the local communities. Those young people gathered tips and advice directly from Mars’ recruitment team and listened to new joiners who had recently gone through the process themselves. Attendees assessed their own personality type, identified application dos and don’ts and got personal CV feedback and one-to-one interview practice from Mars’ team. As well as advice on presenting their skills and experience in the best possible light, participants toured the facilities and were surprised and interested to see working life behind the scenes. Attendees said “I am now more confident in interviews” and “[the workshop had] a very personal approach with really useful information and allowed me to ask a wide variety of questions” And another summed up Feeding Britain’s Future for both himself and the Mars team: “Overall it has been a wonderful experience – loved it!” 'We loved it so much, we came back for more' 'We loved it so much, we came back for more' Five young unemployed people came back to IGD for a second Feeding Britain’s Future workshop to secure a job. Eleven job seekers attended IGD's session this morning. Five of them had attended a session earlier this month on CV writing and were so enthused they came back again for further support. They received hints and tips on competency-based questions, how to structure an application form, how to prepare well for interviews and they got to practice some of their new skills in a safe and supportive environment. Three young unemployed people get jobs at Unilever through Feeding Britain’s Future Katie Lockwood, HR Management Trainee based at Unilever Port Sunlight who ran a Feeding Britain’s Future event in September. Katie said: “The event was a great success and both attendees and facilitators alike had a great day. We had 26 attendees with a varying qualification levels. Particular highlights were the employability session and the opportunity to talk to our current employees and find out more about the different roles available on site. “As part of an ongoing commitment to our attendees, we are going to follow up with two mentoring sessions over the coming months. I am delighted to report that since the event on Monday, three attendees have secured roles in the business through our suppliers Manpower and Sodexo.” Job hunters in Warwickshire look at food and farming Job hunters in Warwickshire look at food and farming A group of seven young unemployed people from Warwickshire visited Stoneleigh Park for some job search tips and an insight into a career in agriculture and horticulture. The event was hosted by Stoneleigh residents the Agriculture and Horticulture Development Board (AHDB) and the National Farmers Union (NFU). Thanks to Tess Howe, External Skills Project Manager at AHDB, and a supporting team of AHDB staff from across the levy board’s six divisions, each young visitor claimed they went away feeling more confident about finding the right job for them. Encouragingly, the whole group said the AHDB visit had made them think seriously about taking up a career in agriculture/horticulture. Samantha Bryan, who graduated from Coventry University this year in International Business Management, was delighted with the day: “Hearing from the graduates working at AHDB and taking in tips for handling interviews has given me the motivational push to look for the job that’s right for me.” Tess Howe added: “Good quality people are essential to the future of our industry so we need to get agriculture and horticulture recognised as a top career choice. AHDB is passionate about encouraging new talent to consider a career in food and farming and Skills for Work Month offered an excellent opportunity to do just that.” MP gets taste for Feeding Britain’s Future at Premier Foods MP gets taste for Feeding Britain’s Future at Premier Foods Charlotte Leslie MP visiting a Skills for Work Month workshop at Premier Foods’ Hovis Bakery in Avonmouth on 18 September. One of the young unemployed people at the workshop was particularly pleased to get an opportunity to meet her local MP. "I was given an opportunity to talk to our local MP Charlotte Leslie. It was great to talk to her about young people like me trying to find work. Charlotte really listened to me and was really interested in what I had to say. “In the CV writing and interview session they made me more aware of the skills and attributes I have that could make me more appealing to employers. I learned that I could use my experiences outside of work to show my abilities. All in all it was a brilliant day, I had loads of fun and I am going away with so much information and confidence. “I will tell everyone what a brilliant day it was and how much I learned." Former Employment Minister visits Intersnack Employment Minister visits Intersnack Mark Hoban MP was supportive of Feeding Britain's Future throughout his time at the Department for Work and Pensions. During September he completed two visits to see Skills for Work Month in action on the ground. At Intersnack in County Durham he met with some young unemployed people who were attending a workshop providing them with interview skills, CV tips, a taste panel and a look around the factory. While he was there, BBC North East spoke to him about the initiative and about the wider youth unemployment challenge in the region. AB World Foods inspires young people with job search tips AB World Foods inspires young people with job search tips In Leigh, ABWF held two full day workshops which they say "ran smoothly with excellent participation and engagement from the attendees and great support and enthusiasm from all AB World Foods employees." The workshop included a factory tour, taste panel, 'desert island' group exercise and interview tips. Feedback from attendees has all been positive and the team at Leigh are looking forward to delivering another two days later in the month. Tesco delivering training opportunities across the country Tesco delivering training opportunities across the country Tesco started its national series of Feeding Britain's Future events in week three of Skills for Work Month. In Great Yarmouth 13 young unemployed people attended one of two half-day sessions looking at CV skills, interview tips and the Tesco recruitment process. In Bradford the Tesco team were impressed with the positive energy the young people left with. Brakes hosts successful event and may have jobs for Christmas Brakes hosts successful event and may have jobs for Christmas In Motherwell Brakes hosted an event that was “an outstanding success with some great interaction”. The company also selected a possible three or four candidates who could return for seasonal opportunities at Christmas. David Amess MP visits Morrisons workshop in Southend David Amess MP visits Morrisons workshop in Southend Morrisons is a big supporter of Feeding Britain's Future, and provided opportunities for groups of three young unemployed people at hundreds of locations across the country. David Amess visited his local stores in Southend to see for himself the difference the industry is making to the lives and job prospects of unemployed 16-24-year-olds. Industrious and Macrae's Edinburgh give young people a taste of jobs and salmon Industrious and Macrae Foods give young people a taste of jobs and salmon Industrious Ltd worked with Macrae's Edinburgh and focused on interview skills, specifically, what type of interviews there were, how to tackle them and how to make your real life experience relevant to questions you may get asked. Vanessa Durney sums up what happened: "The team also participated in group exercises such as “What five things would you take to survive on a desert island” – this created much hilarity and some really hairy suggestions, but once we had completed this exercise and had narrowed this down to a top 5, I then explained why we had done the exercise and what employers are actually looking at when observing these activities. We had some natural leaders in our group and some very logical thinkers too. "We followed this with a taste panel on smoked salmon, three talks on different parts of the business (supply chain, technical, HR) and then finished with a factory tour." Midlands Co-operative Society brings 'journey to work' to life Feeding Britain's Future Young unemployed people in Lichfield received some skills training from Midlands Co-operative Society during Skills for Work month. Emma and Amy experienced the application process and recieved some valuable job search tips, as well as gaining an insight into what goes on behind the scenes at a supermarket. Smaller workshops involving just a few young unemployed people contributed a great deal to the overall numbers being delivered by the UK's food and grocery industry. Greencore gets great feedback Feeding Britain's Future At the end of September we'll gather all feedback from the young unemployed people taking part in Feeding Britain's Future this year. To see what they thought in 2012, click here. So far the early signs have been very positive. Greencore provided a few quotes from a workshop in Kiveton: * "The help the team have given me today I have found more than useful", Daniel * "...Seeing all the people who have come from the Job Centre and got a job gave me a boost of confidence about getting a job myself...", Steven * "...Most useful was finding out how varied the jobs are at Greencore", Louise Greencore had 24 people attend from the local area, 15 of whom signed up to a follow-up session at the end of the month. The local mayor and Greencore's chief executive, Patrick Coveney, also attended. Sainsbury's works with Dairy Crest to tell broader story Sainsbury's in Streatham Common, London welcomed 10 young unemployed people to their store during September. Other workshops in places like New Cross also achieved a good turnout, thanks to good communication and activity with the local JobCentre Plus. At one Sainsbury's workshop, four people were offered an interview for jobs with the company. The retailer has also worked with Dairy Crest to present a broader story of the food supply chain to the young unemployed particpants in Stratford. Former Food Minister visits workshop at Asda, Belvedere David Heath MP saw for himself what Feeding Britain's Future is all about and also received a tour of a new Asda store at Belvedere in London. The workshop gave 17 young unemployed people the opportunity to receive some tips on their CVs and to find out more about applying for jobs in the food and grocery industry. They were also able to talk to some other young people already working at Asda and find out more about the life of a store manager. Mondelez helping 100 young unemployed people Mondelez helping 100 young unemployed people More than 100 youngsters from in and around Birmingham visited Mondelēz International during Skills for Work Month. Youngsters from JobCentre Plus and St Basils homeless charity had CV and interview sessions with HR managers to help them develop their employability skills and improve their chances of getting a job. As well as workshops to improve their soft skills, all participants had the chance to meeting with apprentices currently working on site, participate in a tasting session, and a tour of the Bournville manufacturing plant to see how the business is run and the wide range of careers available. Kelly Farrell, community affairs assistant manager at Mondelēz International, said: “We participated in Feeding Britain’s Future – Skills for Work Week 2012 and it was extremely encouraging to see young unemployed people engaging with Mondelēz International employees. We hope to repeat this on a larger scale this year and are excited to once again be involved in this major UK initiative.” Greencore gives youngster full job trial after workshop Greencore gives youngster full job trial after workshop Greencore has held a number of workshops already in Selby, Manton Wood and Crosby, for example. Two people that attended a workshop in Northampton had interviews for a 'man in a van' delivery driver job for Greencore's M&S sandwiches business. One of them in particular stood out as an outstanding candidate and is now on a full job trial with a view to making a permanent appointment. Good turnout at Marshfield Bakery Spreading flapjack and sponge mix at Marshfield Bakery Chris Smith of Marshfield Bakery was pleased with the turnout at his workshops during September. The company even gained the support of local MP and Government Pensions Minister, Steve Webb, who said: "I am pleased that Marshfield Bakery is making an important contribution locally to employing young people and helping them to learn valuable new skills. I hope that many young people from the local area will take part in one of these workshops and consider whether a career in the food industry could be right for them." Co-operative Group parks tractor outside HQ Co-operative Group parks tractor outside HQ To celebrate the beginning of Skills for Work Month the Co-operative Group branded up a tractor and parked it outside their Manchester HQ. The Co-op is a big supporter of Feeding Britain's Future, and offered many training opportunities to young unemployed people across the country in September. Coca-Cola Enterprises introduces young people to recycling scheme Coca-Cola Enterprises introduces young people to recycling scheme In Hemswell Coca-Cola Enterprises (CCE) teamed up with EcoPlastics to host sessions for young unemployed people at their Continuum facility. As well as CV tips and interview skills, the 16-24-year-olds learnt more about this recycling joint venture and how it is making a big difference to the amount of plastic used in the supply chain. Twelve jobseekers attended and CCE will be hosting other sessions in East Kilbride and Wakefield. The story of Feeding Britain's Future Download a summary of Feeding Britain's Future here Feeding Britain's Future Register now We’re inviting companies from across the food and consumer goods industry to take part in Feeding Britain’s Future during September 2014 and help young unemployed people gain the skills they need to search for work. * Find out how you can get involved * Highlights from 2013 * Follow us on Twitter * Companies taking part * Register your interest * Five top tips for running sessions * Survey results Feeding Britain's Future 2014 The story of Feeding Britain’s Future The story of Feeding Britain’s Future During September 2013 Feeding Britain’s Future – Skills for Work Month saw thousands of unemployed people aged 16-24 receiving pre-employment training from around 200 companies operating in Britain’s food and consumer goods industry. Download a summary report showing the story of Feeding Britain’s Future here. Download the story of Feeding Britain’s Future Site links Who we are * What we do * How we are governed * Membership * Our charitable impact * Careers with IGD * Corporate responsibility * History of IGD * Contact us * Registered Charity No: 309939 Our Expertise * Retail * Supply chain * Shopper insight * Building trading relationships * Nutrition, food & farming * Sustainability * Feeding Britain's Future * Economics & horizon scanning * Working on Waste Our Services * Conferences & Events * The IGD Academy * Subscription websites * IGD newsletters * IGD Awards 2014 Media * IGD news & press releases * IGD speaks * Key industry facts * Contact press team * Daily News Headlines Using this site * Register * Login * Ask IGD * Site Map * Site Terms * Trading Terms * Privacy Policy © The Institute of Grocery Distribution and IGD Services Limited 2004-2014. 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Try again later Did you mean ? (Submit) Sign up You can opt-out at any time. Please refer to our privacy policy for contact information. - istock.com istock.com Easter Food in Britain and Ireland Easter was originally known as Pascha after the Hebrew word for Passover but was replaced by the word Easter, which comes from Eostre, the name of the Anglo-Saxon goddess of fertility and springtime. Food at Easter Easter in Britain and Ireland is similar throughout all four countries and involves traditional cooking and baking with the highlight of the weekend of festivities involving copious amounts of chocolate eggs. The two important cakes at Easter are the Simnel Cake and Hot Cross Buns. Hot Cross Buns are marked with a cross and were eaten by the Saxons to honor their goddess Eostre - it is thought the bun represented the moon and the cross the moon's quarters. To Christians, the cross symbolizes the crucifixion and traditionally eaten warm with butter on Good Friday. The Simnel Cake signifies the end of Lent, the period of 40 days which comes before Easter. For Christians, Lent is a period of fasting and repentance. It culminates in a feast of seasonal and symbolic foods. The Simnel Cake is rich with fruits, spices and marzipan, all forbidden during the period of Lent. Originally the Simnel Cake was made on Mother's Day (Mothering Sunday) in the days when girls in service (maids and cooks) were given the day off to visit their mothers. It is now, however, eaten at Easter. The name is believed to come from a sister (Nell) and brother (Simon) wanted to make a cake for their mother. One wanted to bake the cake, the other to boil it which was once a common way of cooking a cake. They decided to do both and bring them together in one cake. Eggs have been associated with Easter celebrations throughout history; in ancient times it was thought the egg represented fertility and new beginnings. For Christians, Christ’s resurrection is symbolic of new beginnings and represented by the giving and receiving of eggs. Since the Middle Ages it is traditional for the eggs to be brightly colored, celebrating the brightness of spring sunshine. It is still an important custom for Christians, though in modern times the eggs are made of chocolate, another relief from the austerity of Lent. Easter Day Lunch The culmination of Easter weekend is the Easter lunch. As Easter falls in the spring the favorite meat across England, Scotland, Wales and Ireland is lamb. A simple roast leg of lamb, or a boned leg, stuffed with fresh herbs is always a favorite. Side dishes will always be the best of spring vegetables; spring cabbage, new season carrots, and a dish of Jersey Royal Potatoes . Gravy will also be served usually made with meat juices and stock and a fresh mint sauce, the only condiment. Chocolate will appear again for dessert, usually a Chocolate Mousse or decadent chocolate cake . Related Articles * 10 Top Easter Recipes * The Main Traditional Foods Prepared at Easter * Rich in Fruit and Flavor, Celebrate the Lent’s End with a Decedent Simnel Cake * Hot Cross Buns: Hot Cross Bun Recipe - Preparing the Dough * Easter Menu: Easter Lunch Recipes * What is the History of the Easter Egg? 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Did you mean ? You can opt-out at any time. Please refer to our privacy policy for contact information. * Our Story * News * Site Map * All Topics * Reprints * Help * Write for About * Careers at About * User Agreement * Ethics Policy * Patent Info * Privacy Policy * Your Ad Choices & Cookie Policy © 2015 About.com — All rights reserved. bima Celebrating Britain's digital champions BIMA Header THE DIGITAL HALL OF FAME The first twenty inspirational and influential Britons have now been inducted into the Digital Hall of Fame, as brought to you by BIMA and The Drum, in association with Microsoft, Adobe, ad:tech London, Propel and Results International. On 19 September at ad:tech London, the twenty nominees who collected the highest number of votes were inducted into the Digital Hall of Fame. Each year hereafter a new digital champion will be invited into this living, breathing archive of the greatest Britons in digital. "Britain has a wealth of digital talent – many of the key innovations in digital that the whole world takes for granted were created by the people of this country. The UK Digital Hall of Fame showcases and celebrates this talent as well as inspiring future generations to similar levels of greatness," says Justin Cooke, BIMA Chair and CEO of POSSIBLE. Follow @BIMA and the hashtag #DigitalHOF to stay up-to-date. IFRAME: http://player.vimeo.com/video/49746598 * Home * Panel * ad:tech events * Digital Hall of Fame 2012 * Partners * About "Celebrating the creative and technical innovators who've helped create digital Britain" In association with The Drum * ©2015 BIMA Bima * The Lightwell, 12-16 Laystall Street, Clerkenwell, London, EC1R 4PF * Tel: +44(0)207 843 6797 Home Working Nurse Bookmark this page EMPLOYERS: Post a Job | Advertise * Find a Job * My Working Nurse * Nursing Articles Sign In|Register For Free find a more inspiring job Enter your keywords_ [Select a specialty_________] [Select a location_________] (1) SEARCH See all Listings Find a Nursing Article 1 Keyword search______ * MY SPECIALTY * NOTES ON NURSING * HEALTHCARE REFORM UPDATES * FEATURES * FROM THE FLOOR * ON THE QUICK * NURSING BOOK CLUB * PROFILES IN NURSING Who's Hiring * [sf.gif] St. Francis Medical Center * [MH_copy.jpg] Methodist Hospital, Arcadia * [topmainlogo.gif] Mission Hospital * [stvincent_medical_center-1.jpg] St. Vincent Medical Center Featured Advertisers * [Mount_St_Mary-1.jpg] Mount St. Mary Nursing College * [UCI_banner__Sept_14.gif] UCI Clinical Trials * [061022_187x156Rev.gif] University of Phoenix * [MSMC187x156122314.jpg] MSMC Graduate Programs Nursing in France and Great Britain; Celebrating the International Year of the Nurse From The Floor Nursing in France and Great Britain; Celebrating the International Year of the Nurse Nursing beyond our borders By Geneviève M. Clavreul, RN, Ph.D. Login to Save Favorites Email to a Friend Share The nursing profession gets a lot of press coverage when something goes terribly wrong, such as when medication errors occur, a nurse steals medication from a patient, a nurse attacks a patient or other health care worker, and so forth. We also get press when nurses do good works, such as disaster relief and when we perform acts as good Samaritans. Yet, all too often, articles about bad nurses and bad nursing acts overshadow all the good that nurses do every day as they go about their lives. This decade, however, is shaping up to be a busy one for nurses — and in a good way. In 2013, thanks to the team at Bare Roots, Inc. (and hopefully nurses too numerous to count), the world will tune into the Parade of Roses on Jan. 1 and see a float dedicated to the nursing profession roll down Colorado Boulevard. (Go to www.workingnurse.com and check out last month's column, “Nurses: A Cut Above the Rest,” if you're not sure what I’m writing about.) However, before this event takes place, nurses have another celebration that’s going on as I write: 2010 has been named the International Year of the Nurse, coinciding with the centennial anniversary of the death of Florence Nightingale. The plan is to provide the world’s 15-plus million nurses with opportunities to broaden the scope of their health education and promotion practices, and to help establish significant and effective global platforms for their advocacy. Over the course of this International Year of the Nurse, it is my plan to pepper my columns with stories from the frontline of some of these nurses who work in a country other than our own. All too often our nation’s nurses are blissfully unaware of the challenges — both good and bad — that our fellow international nurses face as they go about their daily work. Let me begin with sharing my own experience from France. Nursing in France: Proving Ratios Are Relative It had been many years since I visited the country of my birth. But when the HIV/AIDS crisis surfaced, I returned to France to spend untold hours and days roaming the halls of various hospitals and research institutions. I had the chance to speak with and observe many French nurses as they went about their daily work, as well as experience some of the medical care there when I fell ill during a trip. In France, nurses have a greater focus on the clinical aspect of nursing care, with about two-thirds of their training spent on clinical and only one-third focused on didactic/theory. Thus, the French basic nursing program more closely resembles our associate-prepared nursing program. There is a class of French nurses that resembles our nurse practitioners, but they have been granted practice liberties that would cause our American nurse practitioners to suffer paroxysm of jealousy. One day a local thoracic and transplant surgeon offered to give me a tour of her ward, tempting me with the offer of being able to interview the transplant nurses that staffed and ran her multiple-transplant ward — that’s right, a multiple-transplant ward. Of course I couldn’t say no. The ward was large, even by American standards, with patients filling every bed. The nurse-patient ratio would have caused an American nurse’s head to spin, with one nurse providing care to several patients at once. But the French nurses and patients seemed no worse for wear, and indeed the patients seemed to be thriving under what we’d consider very stressful working conditions. Part of this I think was due to the numerous aide soignant/e (nurses' aides) there to provide basic care, which allowed the handful of RNs to provide the more specialized and higher acuity care. Nursing in Great Britain: Underfunded & Understaffed Recently, numerous articles have been published on low wages in Nursing Times, the 100-plus-year nursing publication that addresses issues in Great Britain. Last year, Scottish officials expressed concern that since Scottish nurses often had to work two to three additional jobs just to make ends meet, how might this impact patient care and safety? And in case you missed it, our fellow nurses in England have had an ongoing battle with MRSA and C. difficile that has caused hospitals to close whole wards and challenged the nurses to engage in more aggressive hand washing and other infectious control techniques then we have ever had to face in our hospitals "across the pond." The above comments are not meant to cast aspersion or shed a negative light, but they do serve to illustrate that each nation’s nursing corps has challenges both unique to its home country and shared with the global nursing community, such as nurse-patient ratio, the definition of nursing practice, educational requirements and salary. Currently, Great Britain’s National Health Service is undergoing a great deal of upheaval from persistent underfunding and understaffing. It's also debating about the adoption of a national uniform, what the entry level of nursing should be, low wages — does this sound familiar? There is also an ongoing debate on what role nurses should have in redefining the current NHS system. Many nurses are advocating for their profession to speak in a more united voice if they are to make substantive changes to NHS and how their profession is viewed by those who are in power. For example, there has been brouhaha recently over a leaked comment from a draft of the Prime Minister’s Commission on the Future of Nursing and Midwifery, which suggests asking all nurses to sign a “pledge” reiterating their commitment to high-quality care, health service improvement and professional accountability. The mention of this pledge has ignited a firestorm of protests and comments from nurses throughout the NHS. (As mentioned previously, a good source to keep up with the state of nursing in Great Britain is Nursing Times. Not only can you access various news articles and nursing-related blogs, they have an excellent nursing practice area that is informative and gives the reader a good feel for the NHS nursing practice.) Until I have the opportunity to bring my readers additional insights, stories and experiences from beyond our borders, keep an ear to the ground about festivities surrounding the 2010 IYNurse. Consider bookmarking the site so you can keep abreast of the events, and be sure to save the date of April 25, which has been reserved for the 2010 IYNurse celebration in our nation’s capital. Organized by Sigma Theta Tau International, the Nightingale Initiative for Global Health and the Nightingale Museum, the event is free and will be held at the National Cathedral in Washington, D.C., from 4pm to 5pm. This celebration could serve as an opportunity for nurses from all walks of life and nations to mingle, meet and share experiences in a once-in-a-lifetime forum. Just imagine that venerable cathedral packed to the rafters with nurses — what a sight, what an opportunity, what a memory! Let’s make 2010 a memorable International Year of the Nurse. Resources: 2010 IYNurse Nightingale Initiative for Global Health Nursing Times Sigma Theta Tau International Geneviève M. Clavreul RN, Ph.D., is a health care management consultant who has experience as a director of nursing and as a lecturer of hospital and nursing management. She can be reached at gmc@solutionsoutsidethebox.net. This article is from workingnurse.com ©2015 Working Nurse. All rights reserved. * About Us * Advertise * FAQ * Privacy Policy * Terms of Use * Contact Us Quantcast #British Embassy Sofia » Feed British Embassy Sofia » Comments Feed British Embassy Sofia » Living in the West Wing of the Residence Comments Feed Ruse Sofia in 1987 and 1988 alternate alternate Advanced search ____________________ Go * Home * Contact us * Email Alerts * RSS feeds * عربي * اردو Main FCO website Global conversations * Blogs home * About our blogs * All bloggers * About 100 Years UK in BG FCO Blogs > British Embassy Sofia > Living in the West Wing of the Residence Living in the West Wing of the Residence September 24, 2014 This post is also available in: Bulgarian by Hilary Arthur Hilary Arthur lived in Bulgaria from 2001 to 2005 and worked at the British Embassy Sofia. She was the first custodian of the West Wing of the British Ambassador’s Residence in Sofia. The story she sent us for the #100UKBG series is about her happy time in the house. British Ambassador's Residence in Sofia in the winter British Ambassador’s Residence in Sofia in the winter The announcement of the events to celebrate the 100 year anniversary of the British Residence in Sofia struck a particular chord with me as I was lucky enough to live in what was rather impressively known as “the West Wing” of the house from 2001-2005. I was posted to Sofia as Consul/Entry Clearance Manager in August 2001 and originally moved into one of the Embassy flats in Boyana, but I was keen to be closer to town. So when the Embassy moved to its new premises in Moskovska later that year, I jumped at the chance of living in the section of the Residence that had formerly housed the Commercial section. Some work was required to convert the West Wing from an office suite to a self-contained apartment, including installation of a kitchen and the replacement of a rather narrow and vertiginous spiral staircase leading up to what would be the bedrooms. I eventually moved in on a very cold and snowy day at the beginning of 2002. One thing that struck me, and helped me feel at home, straight away was how warm and cosy the house felt – despite the huge windows and very high ceilings I could happily pad around doing my unpacking in a t-shirt and flip-flops. Having such efficient central heating was a real boon in the winter, especially as my one attempt to light a real fire in the living room hearth caused panic by setting off the fire alarms throughout the residence. There were a few people who questioned my decision to live in the same house as the boss, albeit with my own front door, but I never found lack of privacy to be a problem and I saw more of the Ambassador in the office than I ever did at home. And there were lots of pluses about living in the West Wing: access to the fabulous garden, great security and easy walking access to all the city centre facilities. And the negatives ? Can’t think of any really, except perhaps the occasional ring on the door bell from people who were looking for the Embassy and didn’t realise it had moved. I was pleased to see that the Allens have installed a residence cat. My Bulgarian cat, Trifon (so-called because he was born on St Trifon’s day) grew up in the West Wing and regarded the garden as his personal domain. He was a regular gatecrasher at Residence functions held outdoors and also enjoyed slipping uninvited into the main part of the house when the French doors were open, especially when someone was playing the piano . Since returning to the UK with me he has had to make do with much less glamorous surroundings… I’m not sure if the West Wing still exists as a separate flat but, if so, I hope the current residents are enjoying it as much as Triffy and I did. A view to the West Wing of the British Ambassador's Residence in Sofia A view to the West Wing of the British Ambassador’s Residence in Sofia Tags: #100UKBG, 100 years British Ambassador's Residence in Sofia, 100 years British Residence in Sofia, Bulgaria, Sofia British Embassy Sofia Leave a Comment Name (required) ______________________ Email address (will not be published) (required) ______________________ Website URL ______________________ Comment: __________________________________________________________ __________________________________________________________ __________________________________________________________ __________________________________________________________ __________________________________________________________ __________________________________________________________ __________________________________________________________ __________________________________________________________ __________________________________________________________ __________________________________________________________ Submit Comment RSS British Embassy Sofia » Sofia, Bulgaria British Embassy Sofia British Embassy Bulgaria map of Sofia, Bulgaria Languages * bg Bulgarian * en English @UKinBulgaria Tweets by @UKinBulgaria Tags #100UKBG 100 Years British Ambassador's Residence in Bulgaria 100 years British Ambassador's Residence in Sofia 100 years British Residence in Sofia 100 Years UK in BG 100 Years UK in BG 100 Years UK in BG blog Alan Burner British Ambassador's Residence in Bulgaria British Ambassador's Residence in Sofia British Ambassador William Harpham British Council Bulgaria British diplomats+Bulgaria British Embassy Sofia British Embasy Sofia British expats+Bulgaria British people+Bulgaria Bulgaria Bulgaria+70s Bulgaria+mountains Bulgaria+the 90s Bulgaria in the 1960s Bulgaria in the 1980s Bulgarian countryside David Stokes diplomats first British Ambassador to Bulgaria history history+memories John Cloake Jonathan Allen Karlovo memories+Bulgaria memories of Bulgaria past Rila Monastery Sliven Sofia Sofia+Boyana Sofia+Bulgaria Sofia in the 1980s The British-Bulgarian Society The UK UK+Bulgaria Vitosha Search: ____________________ Search FCO on GOV.UK * Announcements * Policies * Publications * Consultations Travel advice * Advice by country * Passports * Entry requirements * Help if things go wrong Topics * Foreign affairs * Europe * Climate change * National security #RSS feed Kidzworld.com Brain-candy IFRAME: //www.googletagmanager.com/ns.html?id=GTM-P2FM47 Kw-logo-holiday log in sign up today! ____________________ ____________________ log in [ ] Stay logged in? 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Asian Culture and Traditions Love 57 Hate 5 Chinese New Year is an important part of Asian Culture and is celebrated in many Asian countries. Asian Culture and Traditions "Heritage" is defined as the customs and traditions that are handed down from generation to generation of families and society. A person with Asian heritage is someone whose family originates from Asia. Let's check out some Asian traditions. Asian Holidays Chinese New Year Despite the name, Chinese New Year is actually celebrated in a lot of countries. The 2004 Chinese New Year is the Year of the Monkey and is celebrated on January 22nd. It celebrates the first day of the Chinese Lunar Calendar and is the most important yearly festival for the Chinese. Each year is named after one of the 12 animals of the Chinese Zodiac. Ching Ming Festival This Chinese holiday, celebrated on April 5th, is the Ching Ming Festival (aka Qingming Festival.) Ching, in Chinese, means pure or clean and Ming means brightness. Most people call this holiday grave-sweeping day because people head to the cemetery to clean graves. Holi Holi is a spring festival that is celebrated throughout India. For two days, people party it by dropping powdered colors from the rooftops, drench each other with balloons filled with colored water and have huge feasts. This festival is held to celebrate the defeat of the mythical creature, Holika. Holi starts off with a big bonfire to help clear the leaves and twigs of the autumn that has just past. Asian Traditions and Culture * Buddhism: While there are as as many religions in Asia as there are anywhere else, Buddhism is one of the predominant ones. Buddhism was established in northern India about 2500 years ago in response to the life and teachings of Gautama Siddhartha who was given the title "Buddha" or "awakened-one." * Dim Sum: A traditional Chinese meal that consists of lots of small dishes of a bunch of different kinds of foods, including steamed or fried dumplings. * Tea: Tea plays a major role in Asian culture - whether it's in China, India or Malaysia - tea ceremonies, in their various forms, are a major part of most Asian cultures. * Origami: Origami is the art of folding paper. While it is quite popular in Japan, it is believed to have originated in China in the first century AD. One of the most popular origami shapes is the crane. The crane is thought to be a sacred animal in Japan and legend has it that if you fold 1,000 paper cranes, your wish will come true. Related Stories: * Hispanic Culture and Tradition * Chinese Foot Binding * Chinese Olympics * More Interesting Cultures and Traditions > readers voted! Love 57 Hate 5 Comments feral_23 feral_23 wrote: What is the point of doing an article on Asian cultures and Traditions when you only put china and india?! commented: Sat Sep 27, 2014 Reply pinkpink392 pinkpink392 wrote: cool where are you from commented: Wed Sep 03, 2014 Reply totori totori wrote: I'm Korean, and there's no Korean culture in this article!?!??! Ugh... commented: Mon Sep 01, 2014 Reply there are 25 more comments Please login or register to add comments like this article? Sign up now to get more just like it! (Submit) sign up now latest videos more videos > IFRAME: 22dcb795d0 Culture F1098813896031 How Important is Your Culture? * (*) Culture doesn't matter to me. * ( ) My culture means everything to me. * ( ) Sometimes it matters to me - like at holidays. * ( ) I don't know. back to polls vote! related stories Micro_kwanzaa-micro All About Kwanzaa There are lots of different cultural holidays in December, from Christmas to Hannukah - one holid... read more > Micro_mayan culture-micro All About Mayan Culture The ancient Mayans are renowned among historians and archaeologists as being an incredibly advanc... read more > Hispanic Culture and Heritage Hispanic culture is about a heck of a lot more than tacos. Check out the 411 on this vibrant comm... read more > Micro_hispanic-micro Hispanic Culture and Traditions Hispanic culture is about a heck of a lot more than tacos. Check out the 411 on this vibrant comm... read more > Micro_chinese-new-year-micro Chinese New Year The Year of the Horse is upon us in 2014 - keep reading to find out about the traditions and part... read more > who's online now? imafriend2 - US imafriend2 cutiebear20 - GB cutiebear20 aniketreality - IN aniketreality Juan_luis12 - US Juan_luis12 -Chocolate- - UK -Chocolate- JEROMERINKU - IN JEROMERINKU see more > Random in the forums -AmazingArmi- -AmazingArmi- posted in Say Anything: Oh, the Philippines is a tourism paradise and here are the some of the beautiful tourist spots here... 1. Boracay Beach 2. Chocolate Hills 3. Vigan City (This city is one of the New7 Wonders Cities) reply 14 minutes -AmazingArmi- -AmazingArmi- posted in Say Anything: I would wish for WORLD PEACE ... reply 37 minutes -AmazingArmi- -AmazingArmi- posted in Say Anything: I am gonna go to the beach, have some quality time with my family and friends, go on a trip in the city ;) What about you? reply 38 minutes -AmazingArmi- -AmazingArmi- posted in Food: I love the taste of Kare-Kare, it's a delicious dish from my country !! What's yours? reply 40 minutes -AmazingArmi- -AmazingArmi- posted in Food: Oh, i absolutely have a sweet tooth !! I love cakes, cupcakes, gummy bears and the list goes on... ! reply 42 minutes play online games Hour-of-code-tumb Hour of Code -- Play Codey's Quest Codey the troll is lost! Help him avoid obstacles and get back into the computer... Candy-quest-feature Hour of Code -- Play Candy Quest Your troll is lost! Help it avoid obstacles and get back into the computer. Fo... 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January Holidays January Holidays Star and Planets Crossword Puzzle Star and Planets Crossword Puzzle Kidzworld Kitchen: Healthy Lunch Ideas Kidzworld Kitchen: Healthy Lunch Ideas You Are Here Home School Stuff travel __________________________________________________________________ * About Kidzworld * Who We Are * Contact Us * Press Room * Sitemap * Help * FAQ * Archives * For Kids * Send E-cards * Send Gifts * Be Kind Online * Safety * Privacy * Site Safety * KNOW ABOUT COPPA * Parent & Teachers Resources * [kidzworld_supporter.jpg] * Facebook * Twitter * YouTube * Pinterest * Google Plus © 2015 Kidzworld Skip to main content AMDG Ad Majorem Dei GloriamFor the Greater Glory of God Enter your keywords _______________ Search Facebook Twitter * Calendar * Vocations * Thinkingfaith * Jesuits Home * Ignatian Quiz * Donate * Home * Who are the Jesuits * Our work * Prayer * Blog * Support us * Media Root Celebrating a Lancashire martyr Tags: Edmund Arrowsmith martyr Preston Lancaster Lancashire Pope Paul VI John Gerard Joe Duggan St Wilfrid's Church 01 Sep 2014 The Feast of St Edmund Arrowsmith SJ has been celebrated with Mass in the house where he was captured prior to his martyrdom in Lancaster in 1628. Fr Joe Duggan SJ of St Wilfrid’s Church in Preston celebrated Mass for several local Catholics on 28 August, in the house where Arrowsmith was captured and taken to Lancaster Castle to be hanged, drawn and quartered. The house is situated just outside Preston in Hoghton and is owned by the mother of the Director of Music at St Wilfrid's, Maria Hall. “My mum and dad have lived in the house for well over 50 years,” says Maria. “It had been rescued from demolition before the war and they originally rented it; but then they bought it some years ago, before my father died in 2005. It was his passion for the English Martyrs that led to them restoring the upper room into a chapel. Traditionally the site of St Edmund's last Mass, the house is known as the House of the Last Mass. It is used regularly by the local parish of Brindle St Joseph's." The house was due to be bought by the Co-op in the 1920s. Local Catholics were so outraged that they contacted a well known Catholic family in Preston also called Arrowsmith who bought the house and so saved it. Recusants Edmund Arrowsmith (below) was born in Lancashire in 1585. His mother was a member of the Gerard family – prominent recusants who included Father John Gerard and Blessed Miles Gerard. His parents were imprisoned for adherence to the faith and he and his siblings were taken in by neighbours. St Edmund Arrowsmith SJ In 1605, Arrowsmith enrolled at the English College, Douai. He was ordained at Arras in December 1612, returning to Lancashire the following year to carry out priestly ministry in secret. Stonyhurst College still holds the small trunk of vestments and equipment which he carried from house to house. He was arrested in 1622, but released the following year on an amnesty from King James. He joined the Jesuits in 1624. After four years in the Society of Jesus, Edmund was betrayed to the authorities in 1628 and was convicted of being a Roman Catholic priest. He was hanged, drawn and quartered at Lancaster on 28 August, now his feast day. Edmund Arrowsmith was beatified in 1929 and canonised as one of the Forty Martyrs by Pope Paul VI in1970. His hand was preserved by his family and it now rests in the Church of St Oswald and St Edmund Arrowsmith, Ashton-in-Makerfield. ‹ Go back Pause for prayer Introduction to St Ignatius and the Spiritual Exercises Listen now Latest from Twitter * Jesuits in Britain Jesuits in Britain @JesuitsBritain Through disappointment to great solace - looking back and putting the Restoration of the #Jesuits in context t.co/U8iSqQxPyR 2 hours 15 min ago. Reply Retweet Favorite * Stephen Steele Stephen Steele @manosteele65 @JesuitsBritain France must not yield to panic - Op-Ed from France's #LaCroix newspaper-official English translation t.co/yxibw3tqr1 5 hours 36 sec ago. 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Subscribe Laus Deo Semper Praise Always to God LDS | Nostrorum LogoutFacebook Twitter * Home * Privacy Policy * Contact Jump to Navigation Living Islam * Stay Informed * [BUTTON Input] (not implemented)______________ * * Main Sponsor A place for knowledge Like no Other!31.07.14 - 03.08.14 Lincolnshire Showground 0 DAYS UNTIL THE GATES OPEN (2pm) Book Now Primary links * About Us + Living Islam Festival + Islamic Society of Britain + The Islamic faith * What's On + The Programme + Presenters + Awards Ceremony * Learning + LIFe Learning + Presenters + Themes + Seminars + Short courses + Young people * Food * Bazaar / Stalls + Eid Bazaar + Booking a stall + Pavilion sponsorship + Exhibitors * Young People + 0-5s + 6-11 Scouts + 12-16 Young Muslims * Tent / Accom + LIFe Accommodation + Booking a tent + Bringing your own tent + Bringing a caravan + Staying in a hotel + Staying safe + How to book accommodation * Sponsors + Becoming a sponsor + Our Sponsors o Human Appeal + Advertising + Sponsorship brochures * Info + Media o Media contact information o Press passes + Getting to LIFe + FAQs + Code of conduct + Who do I contact? o Ticket buyers / customers o Sponsors o Stall holders o Caterers + Volunteering + Prayer facilities + Toilets and showers Awards Awards Welcome to the Islamic Society of Britain's Inaugural CELEBRATING EXCELLENCE AWARDS. For the first time, the awards will celebrate the work of key individuals and organisations across Britain who have strived to achieve cohesion, enhance communities and create a positive change across a range of themes. The awards will recognise the work of both individuals and organisations who have enabled others, have created partnerships in challenging circumstances, created harmony, debate and raised awareness of the critical issues across the United Kingdom. Closing date for nominations: 20th June 2014. These awards are being held in collaboration with Islamic Relief. Nominations are sought in the following categories: Services to Interfaith Dialogue Services to Community Cohesion Services to Democracy Services to the Media Sporting Champion Care in the Community Hero Innovation and Skills Young Person’s Achievement Academic Excellence Advocacy In Art Courage in the Face of Adversity Lifetime Contribution Who are the judges? To find out more about our judging team, just click on their name Rev'd Bonnie Evans-Hills Stephen Shashoua Nicky Campbell Khalid Anis MBE Islamic Relief representative I am nominating: * (*) An individual ( ) An organisation Your Contact Details NAME: * ____________________________________________________________ EMAIL: * ____________________________________________________________ ADDRESS: ____________________________________________________________ ____________________________________________________________ ____________________________________________________________ ____________________________________________________________ ____________________________________________________________ POSTCODE: * ____________________________________________________________ TELEPHONE: * ____________________________________________________________ RELATIONSHIP TO NOMINEE: * ____________________________________________________________ Nomination Category Options: [ ] Services to Interfaith Dialogue [ ] Services to Community Cohesion [ ] Services to Democracy [ ] Services to the Media [ ] Sporting Champion [ ] Care in the Community Hero [ ] Innovation and Skills [ ] Young Person’s Achievement [ ] Academic Excellence [ ] Advocacy In Art [ ] Courage in the Face of Adversity [ ] Lifetime Contribution Nominee's Contact Details NAME: * ____________________________________________________________ EMAIL: * ____________________________________________________________ ADDRESS: ____________________________________________________________ ____________________________________________________________ ____________________________________________________________ ____________________________________________________________ ____________________________________________________________ POSTCODE: ____________________________________________________________ TELEPHONE: * ____________________________________________________________ RELATIONSHIP TO NOMINEE: * ____________________________________________________________ And finally... In the space provided below please outline in 200 words (minimum) to 400 words (maximum) how you believe this individual or organisation has strived to achieve cohesion, enhance communities and create a positive change in the selected area. Please outline how this contributes to enhancing society. Please contact us should you require any further assistance by emailing us at awards@isb.org.uk. 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Website Design & Development by Brand786 #Magna Carta Trust 800th Anniversary | Celebrating 800 years of democracy » British Library Comments Feed Magna Carta Trust 800th Anniversary | Celebrating 800 years of democracy Events John de Lacy Magna Carta Quotations Skip to Content Magna Carta Magna Carta 800th Anniversary Logo Foundation of Liberty #MagnaCarta800th Search...___________ send * * The History * Magna Carta Today * Projects * Articles * Tourist Information * Events + Events + Access to Justice + American Bar Association + Baronial Order of Magna Charta + Magna Carta 800th Battlefields Project + BBC – Taking Liberties season + Bingham Centre + British Legal History Conference 2015 + British Library + Bury St Edmunds + Canada + Canterbury + City of London + The Ditchley Foundation + Durham + English Speaking Union + Faversham + The Global Law Summit + Guildhall Dinner 12th January 2015 + Hereford + King’s College London + Lincoln + Odiham + Oxford + Poland + Royal Holloway + Runnymede and Egham + Salisbury + St Albans + St Mary’s, Barnes + Society of Antiquaries of London + Temple Church + Terry Trower Musical + The History of Parliament Trust + The Towns of the Magna Carta Barons + Tracy Satchwill’s Magna Carta Women + UK Parliament + Unlock Democracy + Windsor and Maidenhead + Worcestershire * School Resources * Get Involved * Online Shop * Newsletter Donate to Magna Carta 800th Supported by Become a supporter * Home * | * Site map * | * Accessibility * Facebook * Twitter * Flickr * Vimeo * Youtube * RSS FeedBack Events British Library Home » Events » British Library The British Library houses two of the four original surviving 1215 Magna Carta, as well as the key original documents which tell the Magna Carta story in 1215 including: the Articles of the Barons, the unique copy of the list of the barons’ demands which were reflected in Magna Carta; the papal document which declared Magna Carta null and void in August 1215 and a sealed copy of Henry III’s 1225 Magna Carta. The British Library has a permanent Magna Carta room in its Treasures Gallery which is open to visitors for free all year round. Unification of the four original 1215 Magna Carta 2-4 February 2015 To mark the beginning of the anniversary year, the four surviving original 1215 copies of Magna Carta will be brought together for the first time in history. The unification, which will be held at the British Library in collaboration with Lincoln Cathedral and Salisbury Cathedral and supported by the law firm Linklaters, will take place between 2-4 February 2015. Magna Carta: Law, Liberty, Legacy 13 March-1 September 2015 To mark the 800th anniversary of the granting of Magna Carta, the British Library is holding a once-in-a lifetime exhibition that explores the history and resonance of this globally-recognised document. The exhibition is sponsored by Linklaters. When granted by King John in 1215 Magna Carta was a practical solution to a political crisis, but in the centuries since it has become a potent symbol of liberty and the rule of law. This exhibition takes us on a journey from its medieval origins through to what it has come to mean today. As the national custodian of two original Magna Carta documents from 1215, the British Library will be drawing on its rich historical collections, as well as celebrated international items on loan, to bring to life a story that still has relevance today after 800 years. Click here for more information and ticket availability. Throughout 2015 The exhibition will be at the heart of a wider Magna Carta programme at the Library with a series of public events, a conference, a learning programme, and an online legacy for Magna Carta in 2015 and beyond. A large-scale artwork by a leading British artist has been commissioned by the British Library and the Ruskin School of Art at the University of Oxford to accompany the exhibition and will be announced later this year. Featured Article Lord Woolf Lord Woolf 790 years ago, John,the King of England was having a little local difficulty with his barons. His attempts to defend his extensive dominions across the Channel, including Normandy and a considerable portion of western France, had been a disaster... Read on... Recent Articles * Melvyn Bragg's 'Magna Carta'... * Magna Carta: Backed by... * Magna Carta on view... * BBC marks the 800th... * Magna Carta: 800 years... * Magna Carta #1 in... * Magna Carta: the things... * What is Magna Carta... See more... Stay updated Preparations are underway for some truly memorable commemorations from major international conferences and exhibitions to local events and parties and a Magna Carta tour. 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Quora ____________________ Login Sign Up Share Question TwitterFacebookGoogle+ Related Topics Continents Europe Western Europe United Kingdom Great Britain Do British people find it offensive when Americans joke about "celebrating independence from our British overlords" on July 4? This remark has triggered a few awkward stares from Britons in the last few days. So either it's not funny or somehow construed as insulting. Want Answers23 Comment1 Loading... 24 Answers HideAsk to Answer Robert Frost Robert Frost, engineer/instructor at NASAengineer/instructor at NASA 123 upvotes by Cahit Ozsoy, Quora User, Matt Richardson, (more)Loading... No, because in Brit school we learn the words "hyperbole" and "sarcasm". The colonial rebellion happened 240 years ago. None of the British people alive today were at all involved. Neither were our parents, grandparents, great-grandparents or anyone we've ever met. Why would we care the slightest about remarks that have nothing to do with us and are obviously in jest and are technically true? And when we watch your "Jersey Shore", "Fox News", "MSNBC", and "Honey BooBoo" we realize the good decision we made by leaving the colonies. Besides, it would be extremely hypocritical for us to be offended by that when we are laughing our arses off watching this: Embed Quote Written Insert a dynamic date here. Upvote123 Downvote Comments6+ Loading... More Answers Below. Related Questions * What do non-British people find charming about the British? * What do foreigners find most annoying about Britain and British people? * ★ What American social values do people find disconcerting, even offensive? Graeme Shimmin Graeme Shimmin, I am BritishI am British 25 upvotes by Quora User, Quora User, Quora User, (more)Loading... It's not offensive. It's also not even slightly funny. What is it that you think is funny about it? There's no punchline, no subversion of an initial idea, no play on words, nothing. That's probably what the stares were about. They were thinking, is that supposed to be a joke? Shit, what do we do now? Pretend to laugh? Most American's ideas of what the UK, and British people, are like are so wildly, utterly wrong that bemused embarrassment is the main response to attempts at humour based on what you imagine us to be like. Embed Quote Updated Insert a dynamic date here. Upvote25 Downvote Comments2 Loading... Richard Henry Richard Henry, Product Designer at QuoraProduct Designer at Quora 17 upvotes by Chelsea LaSalle, Jae Won Joh, Quora User, (more)Loading... I don't even find that remotely offensive. We're glad to be rid of you. lol jk No but seriously, I don't find that offensive. Maybe they feel alienated? I was in LA last year for July 4th and I had a great time. Embed Quote Written Insert a dynamic date here. Upvote17 Downvote Comment Loading... Quora User Quora User, said something funny oncesaid something funny once 4 upvotes by Richard Henry, Alan Murray, Quora User, (more)Loading... No. A substantial proportion of the world's countries were part of the British Empire at some stage and we'd be taking a lot of offence if we were upset about every one of their independence celebrations. Relations with most former colonies are good. We even formed a club for them called the Commonwealth of Nations, a key purpose of which seems to be to preserve a group of nations for us to play cricket against. The blank stares are probably from people who never realised the US was one of our colonies in the first place. We're really not bothered. Embed Quote Written Insert a dynamic date here. Upvote4 Downvote Comment1 Loading... Pete Griffiths Pete Griffiths, CEO Scrawl - petegrif.tumblr.com/CEO Scrawl - petegrif.tumblr.com/ 16 upvotes by Quora User, Quora User, Quora User, (more)Loading... Not at all. Many nations have made poor choices at points in their history. It would be ignorant prejudice to consider contemporary Americans to be in any sense responsible for the errors of their forefathers. Embed Quote Written Insert a dynamic date here. Upvote16 Downvote Comments2+ Loading... Andy Lee Chaisiri Andy Lee Chaisiri, damn it feels good to be Americandamn it feels good to be American 13 upvotes by David Marland, Quora User, Terry Drinkwater, (more)Loading... No, British don't care about that 'cause they're the USA's reliable ally [main-qimg-af274fd4a3825c011fe46c0c5f1ebfad?convert_to_webp=true] get a room What the British have in common with Americans is that they're both disliked by continental Europeans that view them as fat warmongers with bad food. As much resentment Britain gets from Europeans, they alway have the USA as their reliable ally. This creates a lot of trust between the two governments. Embed Quote Written Insert a dynamic date here. Upvote13 Downvote Comment1 Loading... Matt Langley Matt Langley, I live in it.I live in it. 20 upvotes by Quora User, Arif Budiman, Yishan Wong, (more)Loading... A bit, but only because your average brit was never anyone's overlord. Americans won their freedom from the British Crown and aristocracy. The average british person was twice as oppressed as anyone in the colonies which enjoyed much lower taxes and much more freedoms than in Britain itself (despite a democratic disadvantage in the colonies, although I think only the landed aristocracy could vote then, so it was the same for most people). It's not like you could work your way up and aspire to be King, Prime Minister, or city trader; Britain had (and still has) a very strict class system, and well over 99% of the population were condemned to toil in mines, fields, factories or in the street, no matter how hard they worked or how clever they were. If anything, an educated working class Brit should feel disappointed that the liberation stopped at the coast. It's taken 300 years for the British system to evolve towards a more meritocratic free market democratic system where everyone is created equal, and even now, politics, law, medicine, and finance are pretty much reserved for the middle classes, through cost of entry, and blatant nepotism (the old school tie system - basically the top jobs in these fields are reserved for people who went to Eton (i.e. a few hundred children a year at most), and the next tier is for West Minster School and other second tier establishments, the next tier to those privately educated at less exclusive schools (and with good money), and the rest go on merit). Even today, the 7% of the population who go to private schools (known as public schools in the UK, as opposed to state schools), occupy over 30% of political seats, 60% of journalist posts, 80% of senior banking roles,and 90% of legal roles, which leaves very few opportunities for people who are not in the top 7% of wealth distribution, no matter how hard they work and how qualified they are. Fees for private schools is in the same ball park as the average annual income in the UK. The other aspect of why the quote is offensive, is that it mocks the relative fortune of Britain compared to the US at a time when the US is at the top of it's influence and economic power, and the UK has had to accept it's status as a small country. It was a hard transition to accept, after being the worlds pre-eminent power and trader for hundreds of years, and people who remember that time probably feel the fall more than those of us who grew up after the 60s. And finally I would like to wish 'Gung Hay Fat Choy' to our new Chinese Overlords! Embed Quote Updated Insert a dynamic date here. Upvote20 Downvote Comments3+ Loading... Jon Trew Jon Trew, Prolific reader and an opinion... (more) Prolific reader and an opinionated know it all! 5 upvotes by Rupert Baines, Matt Langley, Anthony Sutcliffe, (more)Loading... I've often wondered why black Americans celebrate this date, after all if the US had remained as a British colony the forefathers and mothers of many black Americans would have been freed from slavery a generation earlier. Slavery was abolished in 1807 in Britain and in 1833 in British colonies while it continued until 1863 in the United States. Embed Quote Written Insert a dynamic date here. Upvote5 Downvote Comments3+ Loading... Rupert Baines Rupert Baines, Thinking on next challenge. Wi... (more) Thinking on next challenge. Wireless, chips, comms, start-ups. 2 upvotes by Quora User and Quora User. 4th of July is my birthday so, personally, I think it extremely hospitable to have all these parties and fireworks just for ME!! More seriously, nope, not at all. Even in a country that thinks of history, 240 years is considered a long time ago, and with many more recent colonial divestments it is not something people think about. Embed Quote Written Insert a dynamic date here. Upvote2 Downvote Comment Loading... Quora User Quora User 4 upvotes by Rupert Baines, Quora User, Quora User, (more)Loading... No, not at all. Some might think it amusing, some might find it irritating, though, to be asked if July 4th is a holiday in the UK. (It isn't). Embed Quote Written Insert a dynamic date here. Upvote4 Downvote Comments1+ Loading... Daniel Alexander Blue Daniel Alexander Blue, Private Security ContractorPrivate Security Contractor 1 upvote by Jessica Crees. No! I find it really amusing! For a start, it was so long before me that I don't particularly care about it. You don't find me gloating that we tagteamed you with the Canadians in 1812 and burned the White House down either. It's all so long ago! Also, it's so funny at how proud you are that you are independent of us, and yet how proud those of you who are descended from Brits are. All the eamericans I've met who have the slightest bit of British blood in them will never shut up about it, and how that means they're part british It's just so amusing! You are the number one group of tourists in our country, and you go completely crazy for the queen, the changing of the guards etc But I'm not offended about it at all! Nor am I offended at the Indians, Kenyans, Nigerians, people from Barbados or whoever else who has got independence from the UK! Embed Quote Written Insert a dynamic date here. Upvote1 Downvote Comment Loading... Sang Young Noh Sang Young Noh, PhD candidiate in Computationa... (more) PhD candidiate in Computational Chemistry. 3 upvotes by Rupert Baines, Alan Murray, and Robin Green. No. UK people just don't give a crap. Unless Americans specifically go out to mention it, they won't even know it was such a big deal. Most history lessons (at GCSE level, at least) usually revolves around: * The industrial revolution * WW2 * Tsarist Russia and the Russian revolution * Communist China and the Great Leap Forward. I might be missing things out here, but I've never known any one of my friends who studied the American revolution. Embed Quote Written Insert a dynamic date here. Upvote3 Downvote Comment1 Loading... Alan Murray Alan Murray, Libertine, bon vivant, hedonis... (more) Libertine, bon vivant, hedonist, whose arsehole is a one-way passage! 2 upvotes by Miles Dolphin and Jessica Crees. Not at all. We used to say about the 'Yanks' during WWII that they were: 'Overpaid, over sexed and over here!' do you find that offensive? We have too many ties to take offence at 'family jokes' from the cousins Embed Quote Written Insert a dynamic date here. Upvote2 Downvote Comments3 Loading... Steve House Steve House, UK residentUK resident 2 upvotes by Joseph Boyle and Phil Darnowsky. We are probably just staring at you whilst we think about how things could have been if we'd taxed tobacco instead of tea. Embed Quote Written Insert a dynamic date here. Upvote2 Downvote Comment Loading... John Freeman John Freeman 2 upvotes by Rupert Baines and Quora User. I have lived in the US for almost 70 years and have never heard anyone say that. Embed Quote Written Insert a dynamic date here. Upvote2 Downvote Comment Loading... Jayesh Lalwani Jayesh Lalwani, Programmer, Dad, Gentleman...P... (more) Programmer, Dad, Gentleman...ProDaddaMan 1 upvote by Alan Murray. I know I'm simplifying this :- The British themselves are celebrating independence from their British overlords A lot of the British history over the past 70 years has been the quite dismantling of the old power structures to create a more egalitarian society. If you want a good representation of this, watch the Olympics opening ceremony. It's a good celebration of how England has changed. For the most part British do not get offended when Americans make fun of British colonialism is because they kind of agree with the Americans. Embed Quote Written Insert a dynamic date here. Upvote1 Downvote Comment Loading... Daniel Bright Daniel Bright 6 upvotes by Matt Langley, Dave Shaw, Quora User, (more)Loading... None whatsoever. Best way to annoy a British person? Start a sentence with "In Europe do you..." or generally just calling a British person European. Embed Quote Written Insert a dynamic date here. Upvote6 Downvote Comments2+ Loading... Simon Huggins Simon Huggins, Writer & Axiom KillerWriter & Axiom Killer Nah, why would we? America is just another in a long list of countries that we no longer 'own'. I mean, small change compared to India, right? It's kind of funny to see how Brits (and other nations) are reduced to a handful of stereotypes in the American media - you know, "the bumbling, eccentric librarian professor type" or "the sarcastic but ultimately stupid evil villain" etc. But then, Americans are often portrayed here as brash, self-involved bigots with little knowledge or interest in other parts of the world that aren't bombing them. I'm quite sure that's an over-simplification too. Anyway, I think we come off quite lightly compared to Canadians. Embed Quote Written Insert a dynamic date here. Upvote0 Downvote Comment Loading... Dominic Wood Dominic Wood 2 upvotes by Rupert Baines and Jeremy Miles. No not in the slightest. most wouldn't even know we used to run the place or if they were aware then they would know we used to run vast swathes of the globe. It's all in the distant past. Embed Quote Written Insert a dynamic date here. Upvote2 Downvote Comment Loading... Quora User Quora User, I'm a full-time resident and c... (more) I'm a full-time resident and citizen of the UK. 2 upvotes by Abhijith Chandrashekar and David Marland. Not really. If we did, we'd just revoke it ;) Embed Quote Written Insert a dynamic date here. Upvote2 Downvote Comment Loading... Bennett Dunn Bennett Dunn No I don't find it offensive. They're just joking :) Embed Quote Written Insert a dynamic date here. Upvote0 Downvote Comment Loading... Gail Odep Gail Odep, Pop Culture Extraordinaire.Pop Culture Extraordinaire. 1 upvote by Alan Murray. Ummmm...No. It happened 240 years ago. Embed Quote Written Insert a dynamic date here. Upvote1 Downvote Comment Loading... Robin Green Robin Green, BritBrit It has been my observation, as a Brit, that older people get offended, or maybe just feel vaguely threatened, by far more things, whereas if young people do feel that way, they tend not to show it as much. I don't know to what extent this is specific to our particular generations and to what extent it is a timeless phenomenon. Of course this is a big generalisation with lots of holes in it. I don't find this particular example at all offensive, but maybe that's coloured by the fact that I understand that "overlords" is a meme, and many older people don't (and don't even know what a meme is). Embed Quote Written Insert a dynamic date here. Upvote0 Downvote Comment Loading... David Marland David Marland, intermittent services as I am ... (more) intermittent services as I am in conflict with the devil No I don't find it offensive. Its just on independence day everyone's American on st.Pats day everyone's irish and on st Andrews day everyone's Scottish but if you celebrate Georges day your a racists Embed Quote Written Insert a dynamic date here. Upvote0 Downvote Comment Loading... More Write an answer Related Questions * ★ What do the British think of American football? * What do most British think of Americans? * Is American independence from Britain on 4 July 1776 really worthy of celebration? * Why do American people respect and idolize British culture so much? * ★ How do the British feel about the 4th of July? * How do the Chinese feel about British people? * What do Americans think about the way British people talk? Sign in to read all of Quora. Continue with GoogleConnected to Google Continue with FacebookConnected to Facebook By continuing you indicate that you have read and agree to the Terms of Service. Sign Up with Email [-6e797f99a0bd554c.gif] Loading account... Complete Your Profile Full Name ____________________ Checking... Email ____________________ Checking... Password ____________________ Checking... By creating an account you indicate that you have read and agree to the Terms of Service. Cancel Create Account Best Questions in Great Britain ★ What do the British do better than the Americans? ★ What are your thoughts about British people and Britain as a nation? ★ What are the best examples of British understatement? ★ Why is an openly racist leader like Winston Churchill still celebrated? ★ Great Britain: Does the British government still employ a person to translate its Acts into Norman French? ★ Was Winston Churchill a racist? ★ How do the British feel about the 4th of July? ★ Great Britain: What is the worst thing about being British? ★ Why is there widespread anti-Israeli sentiment among the British? ★ Why do the British tolerate / support having a monarchy? Top Stories Sitemap # ABCDEFGHIJKLMNOPQRSTUVWXYZ About - Careers - Privacy - Terms * Friday 09 January 2015 * Apps * eBooks * i Jobs * Dating * Shop The Independent [i100-radx2.jpg] * News + UK o Home News o UK Politics o Scottish independence o Crime o Weird News + World o Europe o Americas o Middle East o Asia o Africa o Australasia o World Politics o World History o Novaya Gazeta (English) o WW1 Moments + Business o Business News o Business Comment o Business Analysis & Features o Sharewatch o SME o Market News o Market Epic o Market Heatmaps o Market Screener o Business Directory o ES Business Connections o Create a business profile + People + Science + Environment o Climate Change o Green Living o Nature + Media o Opinion o TV & Radio o Press o Online o Advertising + Technology + Education o News o Schools o Further o Higher o Primary Tables 2011 o Secondary Tables 2012 o Training & Courses o MBA & Executive + Images + Obituaries + Diary + Corrections + Newsletter + Appeals * Video * People * Voices * Sport * Tech * Life * Property * Arts + Ents * Travel * Money * IndyBest * Student * Offers Charlie Hebdo Ched Evans Homeless Veterans Campaign George Osborne Greece Michael Gove News > World > Americas British Embassy celebrates burning down of White House in 'tasteless' tweet [white-house-fencev2.jpg] [white-house-fencev2.jpg] Light-hearted diplomatic trolling is met with a fierce rebuke Rob Williams Author Biography [rob-williams.jpg] Rob Williams Rob Williams is Production Editor (Web/Apps) at The Independent. He was formerly Senior Online Reporter. He has worked for The Independent since 2008. More articles from this journalist Follow Rob Williams Monday 25 August 2014 Print Your friend's email address ____________________ Your email address ____________________ Send Reset Note: We do not store your email address(es) but your IP address will be logged to prevent abuse of this feature. Please read our Legal Terms & Policies A A A Email The UK's special relationship with the US endured a minor social media inspired blip yesterday when the British Embassy was forced to apologise for apparently celebrating the 200th anniversary of the burning of the White House On the @UKinUSA Twitter account, the British Embassy posted a picture and caption that was clearly meant as a light-hearted trolling of Americans. Many of them, however, appeared not to get the joke. Posted below a picture of a cake shaped like the White House, which had been decked out with sparklers, the British Embassy wrote the comment: "Commemorating the 200th anniversary of burning the White House. Only sparklers this time!" A number of Twitter users responded angrily to the tweet. Yossi Gestetner ‏wrote: ‘HELLO David Cameron. The tweet by [the British Embassy] is of poor taste. Disappointed in the Conservatives.’ "Even if Talking Heads were singing it, I think this is in extremely POOR TASTE," wrote another Twitter user. Commemorating the 200th anniversary of burning the White House. Only sparklers this time! pic.twitter.com/QIDBQTBmmL — British Embassy (@UKinUSA) August 24, 2014 Another user said: “Good to know the US isn't the only country with a mentally deficient diplomatic corps that doesn't know how to tweet.” Just three hours later the embassy was forced into a retreat and issued an apology to dozens of angry Americans. The chastened Embassy social media staff wrote: "Apologies for earlier Tweet. We meant to mark an event in history & celebrate our strong friendship today," before posting a link to a an essay written by Deputy Head of Mission Patrick Davies. His article, entitled 'The Torch of Friendship' details the history behind the siege on Washington in August 1814. The siege or burning of Washington was an attack during the war of 1812 by British forces and those of the United States of America. The American troops had been defeated by at the Battle of Bladensburg by troops led by Major General Robert Ross. Apologies for earlier Tweet. We meant to mark an event in history & celebrate our strong friendship today http://t.co/gs3heJDMzt — British Embassy (@UKinUSA) August 25, 2014 His forces later went on to occupy then Washington City and destroy a number of buildings, including the White House. "Needless to say, we've put the events of August 1814 far behind us," Mr Davies writes. "So much so, in fact, that when the British prime minister, David Cameron, visited the White House two years ago, he and President Obama, fresh from watching a March Madness basketball game together, traded wisecracks about the burning. The redcoats 'made quite an impression,' Obama said. 'They really lit the place up.'" "I can see you've got the place a little better defended today," Cameron replied. "You're clearly not taking any risks with the Brits this time." Although many Twitter users appeared to have found the comment offensive one user at least found the Tweet enjoyable, writing: "hat tip for the sheer ballsiness of this post!" 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View the latest from iJobs Day In a Page + Sun + Mon + Tue + Wed + Thu + Fri + Sat [9_] [January__] [2015] (Submit) Go Homeless Veterans appeal: From action in Kosovo to the corridors of power, a former soldier turns her life around Homeless Veterans appeal From action in Kosovo to the corridors of power, a former soldier turns her life around Expo World Fair 2015: Italy's bid for a Mafia-free event already looks doomed Expo World Fair 2015 Italy's bid for a Mafia-free event already looks doomed Technology firms want every device connected to the internet - but is that what consumers want? Consumers say no to 'Internet of Things' Tekkies want every device connected to the internet, but many of us suspect we're being sold gimmicks Prosecco is now outselling champagne in the UK - but could the EU call time on the party? Could the EU call time on the Prosecco party? Italians are not pleased with the idea that British pubs are presenting fizz from kegs like frothy beer Guilt-free gourmets: The latest healthy-eating bloggers are providing culinary inspiration to a new generation of conscious eaters Meet the guilt-free gourmets The latest healthy-eating bloggers are providing culinary inspiration to a new generation of conscious eaters 10 best men's sleepwear 10 best men's sleepwear From PJ sets for traditionalists to lounging gear for lazy Sundays, we find the comfiest bedwear for blokes Paul Scholes column: At first, Nemanja Vidic and Patrice Evra looked out of their depth... now they are Manchester United legends Paul Scholes column At first, Vidic and Evra looked out of their depth... now they are Manchester United legends Steven Gerrard to LA Galaxy: Not even a Liverpool legend will make Angelenos fall in love with 'soccer' Not even Gerrard will make Angelenos fall in love with 'soccer' The midfielder's move has been hailed by hardcore fans, but most in La La Land still struggle with the game Andy Moles: 'My family are not happy I'm doing this,' says Afghanistan's World Cup coach Andy Moles: 'My family are not happy I'm doing this' The former county stalwart will coach Afghanistan at the World Cup but, even if the fans celebrate with AK47s, he does not believe he is a target Homeless Veterans appeal: ‘For three years I was walking the streets. I owe Veterans Aid my life. It’s been a miracle’ ‘For three years I was walking the streets. I owe Veterans Aid my life. It’s been a miracle’ A former Royal Marine on his battle with alcoholism The tragic story of a Gaza family drowned on a smugglers' boat as they tried to escape the death and destruction that claimed the lives of four young relatives The tragic story of a Gaza family Thirty members drowned on a smugglers' boat as they tried to escape the death and destruction that claimed the lives of four young relatives 70th anniversary of Auschwitz liberation: 'Why I had to visit this monstrous memorial' 'Why I had to visit Auschwitz' Simmy Richman, who had long believed that visits to the concentration camp were little more than macabre tourism, took a journey that he never thought he'd take Comedy writer Dan Swimer: 'I'm in awe of Jack Whitehall and Sacha Baron Cohen' Dan Swimer on being in the spotlight As a writer on 'Never Mind the Buzzcocks' and 'Grandma's House', Swimer is the unsung star of some of the best TV comedy of the past decade Once the stuff of history, airships are making a surprise return - from Nasa to Bedfordshire Airships are making a surprise return Christopher Beanland looks at the rise, fall and possible rise again of the giant dirigible and asks if this comeback will fly Author Joan Didion is unveiled as model for ultra-chic fashion label Céline Joan Didion is unveiled as latest Céline model And that's not the only sign that the literary lioness has a curious cult following... + Terms & Policies + Privacy Policy + Cookie policy + Code of Conduct + Complaint form + Email newsletters + RSS + Live Blogs + About i100 + Contact Us + Subscriptions + Apps + Work for us + Evening Standard + Homes & Property + iJobs + News video + Sport video + Advertising Guide + Syndication + Novaya Gazeta (English) + ES Business Connections + ES Rentals + London Live © independent.co.uk The Independent Please provide search keyword(s) ____________________ Go + Advanced search + Article archive + Topics #publisher * express_logo 13° ____________________ (Submit) SECTIONS * * * * HOME * NEWS + UK + WORLD + SHOWBIZ + ROYAL + NATURE + POLITICS + HISTORY + WEIRD + WWI + OBITUARIES + SCOTLAND + SUNDAY * SPORT + FOOTBALL + TRANSFER NEWS + CRICKET + TENNIS + GOLF + F1 + RUGBY UNION + HORSE RACING + BOXING + OTHER SPORT * COMMENT + COLUMNISTS + EXPRESS COMMENT + BEACHCOMBER + CARTOON * FINANCE + CITY & BUSINESS + PERSONAL FINANCE + THE CRUSADER * TRAVEL + ACTIVITY + BEACH + CRUISE + SHORT BREAKS + TRAVEL NEWS * ENTERTAINMENT + FILMS + TV & RADIO + BOOKS + THEATRE + MUSIC + TV LISTINGS * LIFE & STYLE + HEALTH + DIETS + LIFE + GARDEN + FOOD + STYLE + PROPERTY + TECH + CARS + SATURDAY + S MAG + WIN + RETIREMENT + TOP 10 FACTS * PUZZLES + HOROSCOPE + OFFERS + PUZZLES + COMPETITIONS + BINGO * PICS * VIDS * UK Best of Britain indeed! A-list stars gather to celebrate the creative industries BRUCE Forsyth, Cilla Black and Helena Bonham Carter were among a glittering cast of celebrities who rubbed shoulders with members of the cabinet this evening at a reception at the Foreign Office. Published: 00:39, Tue, Jul 1, 2014 By: Martyn Brown bruce forsyth, cilla black, helena bonham carter, celebrities, foreign office, ronnie corbett, richard desmond, michael mcintyre, entertainment indust Bruce Forsyth and Helen Bonham Carter were on hand to celebrate [WENN] They joined comedians Ronnie Corbett and Michael McIntyre at the A-list gathering celebrating the achievements of Britain's creative industries. Among the 200-strong guest, which combined some of the biggest movers and shakers in the British entertainment industry, included singer Katherine Jenkins, TV star Kirsty Allsop and Daily Express owner Richard Desmond. David Cameron used the event to champion the flourishing British industry which generates around £70 billion a year. “The UK has always punched well above our weight in culture and the arts,” he said. “We don’t have the natural resources to rival other nations but we’ve got the cultural resources. Tess Daly looked elegant in a black and white jumpsuit [WENN] Music, film and television help inspire young kids and bring our country together - so I will always back those industries Culture Secretary Sajid Javid "We’ve always had rich seams of thought, creativity and ingenuity to mine. So tonight let’s resolve to keep on leading the world with our culture. “You make your country so proud – you fly the flag for Britain around the world – so thank you, and keep up the good work.” The publicly funded party has been compared to Tony Blair's "Cool Britannia" event, a description that No 10 was keen to dismiss. A select group will enjoy a private dinner with the prime minister at Downing Street later on. Mr Blair's 1997 party attracted high-flying British celebrities like Oasis guitarist Noel Gallagher, but was later seen to backfire on the then PM as invited stars later criticised his government. Cilla Black arrived in a lavender jacket [WENN] Speaking at the event, Culture Secretary Sajid Javid said: “For years the UK has been at the cutting edge of the creative industries - and we want that to be the case for decades to come. “This comes back to two things - and the two things that I see being as the most important in my job. Daily Express owner Richard Desmond attended the star-studded reception at the Foreign Office [PA] "One: promoting our culture. "Music, film and television help inspire young kids and bring our country together - so I will always back those industries. “And two: our long-term economic plan. Eliza Doolittle added a little colour to the show [WENN] "The announcements today, and the reception tonight, are about securing investment, creating new well-paid jobs and opportunities, and helping us build that brighter, better future in our country.” Warner Bros president Josh Berger said: “We're delighted to be reinforcing our commitment to the UK creative industries through the expansion of our studios and the announcement that our highly anticipated Tarzan action adventure film will be shooting there.” Business Secretary Vince Cable said: “British talent, services and products are in high demand around the world and our £71billion creative sector is one of the UK's most important industries, employing thousands of people across the country. “UKTI's new international strategy builds on the UK's global reputation for innovation and quality by setting a goal to double creative exports, double the number of creative companies that trade and establishing the UK as the favoured location for inward investment for the creative industries sector, creating long term jobs and building a stronger economy.” Related articles * Sir Bruce Forsyth leads from the front as celebrity fans waltz off to Wimbledon * Claudia Winkleman is a big hit as she replaces Sir Bruce Forsyth on Strictly Come Dancing * Talent on tap: Strictly star Ian Waite on his twinkle-toed dad Comments Unavailable Sorry, we are unable to accept comments about this article at the moment. However, you will find some great articles which you can comment on right now in our Comment section. Most Read Stories in UK * 1 EU laws leave London Air Ambulance WITHOUT a helicopter EU laws leave London Air Ambulance WITHOUT a helicopter * 2 Met Office issues snow and ice warning over fears widespread rain could freeze TONIGHT Met Office issues snow and ice warning over fears widespread rain could freeze TONIGHT * 3 Lady at war over £2m painting sold for £3,500 Lady at war over £2m painting sold for £3,500 * 4 'We can't stop terror attacks' warns MI5 chief 'We can't stop terror attacks' warns MI5 chief * 5 Educating Yorkshire headmaster Jonny Mitchell to LEAVE Thornhill Academy Educating Yorkshire headmaster Jonny Mitchell to LEAVE Thornhill Academy MI5 terrorism Britain Andrew Parker MI5 terrorism Britain Andrew Parker 'We can't stop terror attacks' MI5 chief's chilling warning about jihadi threat to Britain Bookworm reads 942 books in 2014 Bookworm reads 942 books in 2014 Schoolgirl reads almost 1,000 books in just ONE YEAR Paris terror attacks UK spies more snooping powers Paris terror attacks UK spies more snooping powers Paris terror attacks: UK security services need MORE snooping powers, says leading Tory Worst ever A&E response times Worst ever A&E response times A&E crisis: Response times at ALL-TIME LOW as first private firm to run NHS hospital bails Paul Easby armed robber took cab bungled raids hailed fool jail 10 years Paul Easby armed robber took cab bungled raids hailed fool jail 10 years Armed robber who went by cab to raids hailed a fool and jailed for 10 years Rachael Regan teaching assistant guilty of taping girl to chair bully free no prison Rachael Regan teaching assistant guilty of taping girl to chair bully free no prison Teaching assistant guilty of taping girl to chair goes free Sunseeker super yacht firm axed employees smile promotional video Sunseeker super yacht firm axed employees smile promotional video Axed staff told to smile for company's promo video Killer flu strain doubles A&E cases hospitals influenza Killer flu strain doubles A&E cases hospitals influenza Killer flu strain doubles A&E cases NHS chiefs mother frail NHS chiefs mother frail 'NHS chiefs killed my frail mother' says daughter Lady war painting sold Lady war painting sold Lady at war over £2m painting sold for £3,500 Bogus carers pensioner fleeced Bogus carers pensioner fleeced Bogus carers 'fleeced sick pensioner out of a £500,000 fortune' [1] HOROSCOPES APPS WEATHER PAPER * HOME * NEWS + UK + WORLD + SHOWBIZ + ROYAL + NATURE + POLITICS + HISTORY + WEIRD + WWI + OBITUARIES + SCOTLAND + SUNDAY * SPORT + FOOTBALL + TRANSFER NEWS + CRICKET + TENNIS + GOLF + F1 + RUGBY UNION + HORSE RACING + BOXING + OTHER SPORT * COMMENT + COLUMNISTS + EXPRESS COMMENT + BEACHCOMBER + CARTOON * FINANCE + CITY & BUSINESS + PERSONAL FINANCE + THE CRUSADER * TRAVEL + ACTIVITY + BEACH + CRUISE + SHORT BREAKS + TRAVEL NEWS * ENTERTAINMENT + FILMS + TV & RADIO + BOOKS + THEATRE + MUSIC + TV LISTINGS * LIFE & STYLE + HEALTH + DIETS + LIFE + GARDEN + FOOD + STYLE + PROPERTY + TECH + CARS + SATURDAY + S MAG + WIN + RETIREMENT + TOP 10 FACTS * PUZZLES + HOROSCOPE + OFFERS + PUZZLES + COMPETITIONS + BINGO * PICS * VIDS todays-paper TODAY'S PAPER Friday, 9th January 2015 See today's front and back pages, download the newspaper, order back issues and use the historic Daily Express newspaper archive. Privacy Policy Contact Us Cookie Policy Advertising Sitemap Design by Netro42 Terms Syndication and Licensing Copyright ©2015 Northern and Shell Media Publications. "Daily Express" is a registered trademark. All rights reserved. * Daily Star * OK! Magazine * new! Magazine * Star Magazine * Health Lottery effective measure NationalLogo Opinion My National * Register * Sign in * Subscribe My National * * Sign out * Subscribe * Video * Topics * UAE weather * UAE * World * Business * Sport * Arts & Lifestyle * Opinion * Blogs [button_search.gif]-Submit Search: ____________________ * Comment * Editorial * Feedback * Cartoon In celebrating its queen, Britain should aspire to her qualities Shelina Zahra Janmohamed June 2, 2012 * Tweet * IFRAME: //www.facebook.com/plugins/like.php?href=http://www.thenational.ae/ thenationalconversation/culture-comment/in-celebrating-its-queen-br itain-should-aspire-to-her-qualities&width&layout=button_count&acti on=like&show_faces=false&share=true&height=35 * * * * Related * Lionel Asbo shows criminal intent from Martin Amis, an author on the wane Lionel Asbo shows criminal intent from Martin Amis, an author on the wane * Iran lambasts UK's 'lavish' diamond jubilee celebrations * Duke's health casts shadow as diamond jubilee reaches climax * Britain kicks off long jubilee weekend to honour Queen Elizabeth II * Jubilee Lines: British poets mark queen's 60th year on throne Topics: * UK * Her say Diamond Jubilee mania is at fever pitch this weekend in the UK. Our celebrations include street parties, a four day weekend, and of course, shopping. There are British-branded mugs, furniture and dresses. I've even seen Union Jack nappies. Reviews of the Queen's reign occur daily, flitting through imagery that starts with a beautiful woman in a black and white film, already showing glimpses of the dignity and gravitas that have characterised her time on the throne. As footage shows time passing, her stature remains constant even as the crowds with whom she is pictured change slowly, as the buildings, skyline and the intangibles of the social setting slowly chart the evolution of a nation. I am intrigued by the changes during Queen Elizabeth's 60-year reign, the transformation from a stuttering colonial power to a diverse, vibrant and still influential nation struggling to define its identity and role in a new world order. The journey through the nation's social and political changes feels personal to me. My ancestors are from India, once the jewel of the British Empire. Before the current Queen's coronation they had already migrated and settled in Tanzania on the east coast of Africa. The country secured independence in the 1960s during the dying days of colonialism. But even then we saw a portent of Britain's continuing international role on the global stage, as Tanzania's first prime minister, Julius Kambarage Nyerere, asked the departing power to step in and help resolve the chaos that Tanzania was facing. Today my ancestral home remains part of the Commonwealth. While the grand drama of politics and nationhood was running its course, my parents continued to be British citizens - as they had been for decades under the Empire and as they remained post-independence. And like many waves of economic migrants that began in the 1950s and continue to today, they chose to exercise their rights as Britons to settle in London. What they found was far from the land of plenty: racism was rife, accommodation horrible, and they still talk in shocked tones about the shared outside toilet. Yet they also speak of it as a magical time. In some ways this reflects Britain today: an idea of what we ought to be, facing a reality that is quite different. My own sense of what it means to be British is quite different from theirs, since I was born and raised here. My childhood in the 1980s was filled with positive memories (but it was during a time when others were ignorant of the heritage and cultures of minorities.) The '90s were a decade of wealth and revived pride about being British. The UK was one of the most diverse and socially mobile societies anywhere. In my view, London was one of the most exciting places on the planet. But post-9/11, Britishness has come increasingly under scrutiny as a concept. We've turned against many who helped to build this great nation. The far right has hijacked our tolerance, and used immigration as a hollow symbol to be shaken at others to create exclusion and fear, rather than expressing the values that we'd like to espouse. In fact, the greatest irony as we mark the Diamond Jubilee is that while the Queen's reign has been one of great self-respect, stateliness and decorum, these are the very qualities that are seeping away from our nation, domestically and internationally. The best way to honour the Queen's last 60 years would be to spend the next 60 emulating these very same qualities that she has stood for. Shelina Zahra Janmohamed is the author of Love in a Headscarf and writes a blog at www.spirit21.co.uk Pages: * Tweet * IFRAME: //www.facebook.com/plugins/like.php?href=http://www.thenational.ae/ thenationalconversation/culture-comment/in-celebrating-its-queen-br itain-should-aspire-to-her-qualities&width&layout=button_count&acti on=like&show_faces=false&share=true&height=35 * * * * * Add your comment * View all comments Related * Lionel Asbo shows criminal intent from Martin Amis, an author on the wane Lionel Asbo shows criminal intent from Martin Amis, an author on the wane Iran lambasts UK's 'lavish' diamond jubilee celebrations Duke's health casts shadow as diamond jubilee reaches climax Duke's health casts shadow as diamond jubilee reaches climax Britain kicks off long jubilee weekend to honour Queen Elizabeth II Britain kicks off long jubilee weekend to honour Queen Elizabeth II MOST VIEWED * Opinion * | * All 1. The truths Muslims can speak are compromised by the West's power 2. 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Find out more about cookies GOV.UK Search Search ____________________ Search Menu * Departments * Worldwide * How government works * Get involved * Policies * Publications * Consultations * Statistics * Announcements News article Celebrating 10 years of the UK-Japan Young Scientist Workshop Programme * English * 日本語 From: British Embassy Tokyo First published: 13 August 2014 Part of: UK Science and Innovation Network: Working with Japan and Japan Talented Japanese students visit Britain to gain international skills in science and engineering. UK-Japan Young Scientist Workshop Programme On 11 August, the British Embassy Tokyo hosted a special 10th anniversary celebration of the UK-Japan Young Scientist Workshop Programme, further to this year’s workshops held in Cambridge and Tohoku to gain valuable new skills and build international relationships. The programme, sponsored by Rolls-Royce, Barclays and others aims to nurture both Japanese and UK students’ interest in science, help them bolster their team spirit and heighten their awareness of the world through their working together on science and engineering projects. The Clifton Scientific Trust established the programme in 2001, and since 2004 workshops have been held in both the UK and Japan, with 2014 marking its 10th year. Since the beginning of the programme, over 200 talented Japanese students have participated. Students aged 16 or over from schools in Japan and the UK form small project teams in a variety of areas in science and engineering. Each of the project teams will gain unique experience in cutting edge science, engineering, research or development, and will be given a related challenge to solve as a team. They will also be required to present their achievements to a panel of select guests. Speaking at the event, British Ambassador Tim Hitchens said: The British Embassy is delighted to be hosting today’s event to celebrate ten years of remarkable achievements of the UK-Japan Young Scientist Workshop Programme. We believe the programme to be an extremely worthwhile initiative to strengthen the cooperation and cultural understanding between our two countries, and to spark young minds’ interest in science and engineering. The UK offers both world-class science and a world-class learning environment and together with our partners at the British Council, we are always seeking ways to encourage more Japanese students to experience all that modern Britain has to offer, fostering even stronger relations between the UK and Japan. We hope that this year’s group of Young Scientists will not only go on to apply skills learned to their future careers, but also inspire the next generation of internationally-minded scientists. Haruhiko Tsuyukubo, President – Japan, Rolls-Royce said: Skills in Science, Technology, Engineering and Mathematics are highly valued by global companies like Rolls-Royce, where each day our 16,000 engineers around the world develop new solutions to deliver better power for a changing world. This is why we have have set a target to reach 6 million people globally through its STEM education programme and activities by 2020. In celebrating our 50th year in Japan, Rolls-Royce is pleased to continue supporting Japanese young scientists, and we hope participants of this programme will play an active role in science and engineering in the future. Related links Clifton Scientific Trust Read a news on the Rolls Royce website(Japanese only) Share this page * Share on Facebook * Share on Twitter Published: 13 August 2014 From: British Embassy Tokyo Part of: UK Science and Innovation Network: Working with Japan Japan Help us improve GOV.UK Don't include personal or financial information, eg your National Insurance number or credit card details. 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By Ross Kaniuk / Published 23rd July 2013 IFRAME: http://new.livestream.com/accounts/3745605/events/2261991/player?width= 640&height=360&autoPlay=true&mute=false celebrate, generations, capital, The Duke and Duchess of Cambridge are celebrating their new arrival The proud Grandad and step-Grandmother arrived at St Mary's Hospital in west London to visit the tot and mum Kate. The Duchess of Cambridge has sparked worldwide celebrations after giving birth to an 8lb 6oz baby boy yesterday afternoon. Gun salutes across London today marked the birth of the new Prince. And the bells of Westminster Abbey will sound for three hours this afternoon in celebration. Three of the ten bell ringers are the same as those who performed the same task for new dad Prince William's birth more than 30 years ago. The Duchess of Cambridge's parents Carole and Michael Middleton were the baby's first visitors, as they arrived at the Lindo Wing of St Mary's. The new grandparents arrived in a black cab and were greeted lead clinician Jonathan Ramsay, before they walked up to the doorway. Carole said the baby was "absolutely beautiful". She added: "They're both doing really well, we're so thrilled." Yesterday afternoon, proud Prince William immediately called the Queen, his father Prince Charles, and his brother Harry and made sure Kate’s family was told the happy news. After more than a week of waiting, Kate was admitted to the Lindo Wing of St Mary’s, Paddington, west London, at 5.30am, already in labour. Just under 11 hours later the baby, who is third in line to the throne after Charles and William, arrived at 4.24pm. Palace sources said the couple chose to delay the public announcement of the birth until 8.30pm to allow them to spend “quality time” together. Prince Charles and Camilla have met the Royal baby for the first time Prince Charles and Camilla have met the Royal baby for the first time Kate's parents Carole and Michael Middleton were the tot's first visitors Kate's parents Carole and Michael Middleton were the tot's first visitors The bells of Westminster Abbey will ring for three hours this afternoon The bells of Westminster Abbey will ring for three hours this afternoon The King's Troop Royal Horse Artillery fire a 41-gun salute in Green Park, London The King's Troop Royal Horse Artillery fire a 41-gun salute in Green Park, London “Her Royal Highness the Duchess of Cambridge was safely delivered of a son at 4.24pm today.” An official announcement William, 31, was present for the natural birth, which was officially announced to the world on an easel put outside Buckingham Palace. It read: “Her Royal Highness the Duchess of Cambridge was safely delivered of a son at 4.24pm today. “Her Royal Highness and her child are both doing well.” Royal sources said Kate would remain in hospital overnight. The baby will be known as the Prince of Cambridge, the first baby to be given that title for more than 190 years. Kate and Wills today thanked the hospital staff who delivered their baby, describing the care they received as "tremendous". They expressed their gratitude to the medical team at the Lindo Wing of St Mary's Hospital in London. The royal couple said in a statement: "We would like to thank the staff at the Lindo Wing and the whole hospital for the tremendous care the three of us have received. "We know it has been a very busy period for the hospital and we would like to thank everyone - staff, patients and visitors - for their understanding during this time." A Kensington Palace spokesman gave an update about the Duke and Duchess and their new son: "Mother, son and father are all doing well this morning." It is still not known when William and Kate and their baby will leave hospital. Their departure could be this evening - though it will not be before 6pm - or possibly tomorrow. Tony Appleton, a town crier, announces the birth of the royal baby Tony Appleton, a town crier, announces the birth of the royal baby Everyone got the message loud and clear Everyone got the message loud and clear Crowds gathered outside Buckingham Palace Crowds gathered outside Buckingham Palace Crowds of people try to look at a notice formally announcing the birth Crowds of people try to look at a notice formally announcing the birth New granddad Prince Charles today gave his reaction to the birth in person saying he was "thrilled and very excited" about his first grandchild. His wife the Duchess of Cornwall praised Charles when they visited the village of Bugthorpe in East Yorkshire describing how he would make a "brilliant" grandfather. She said: "I think it's wonderful news. I think mother, son and father are all well. "And I think it's a wonderfully uplifting moment for the country. "It's very exciting and it's wonderful for the grandfather - he's brilliant with children." Earlier, there was a musical tribute to the newborn prince at the palace, as members of the Scots Guards band performed 'Congratulations' following the Changing the Guard ceremony. Some of those in the crowd who packed outside the palace gates and at the Victoria Memorial sang along, while the ensemble broke into spontaneous applause at its conclusion. The announcement was placed outside Buckingham Palace The announcement was placed outside Buckingham Palace The simple bulletin was greeted with cheers The simple bulletin was greeted with cheers Huge crowds greeted the announcement Huge crowds greeted the announcement Outside Buckingham Palace, thousands of well-wishers from around the globe who had gathered through the day broke into cheers of “hip-hip hooray!” Kate, 31, and William had shunned a police escort as they were driven to the exclusive west London maternity unit. A team of royal protection officers rushed the mum-to-be into the hospital via a rear exit, the same route taken by Princess Diana when she gave birth to William on the same ward in 1982. Someone who saw the pair enter said: “Kate looked quite calm. They weren’t on view more than a minute.Nobody would have known it was them.” William, 31, later said in a statement: “We couldn’t be happier.” The Queen returned to London from Windsor Castle after asking officials to keep her informed. Prince Charles, 64, said: “Both my wife and I are overjoyed at the arrival of my first grandchild. “It is an incredibly special moment for William and Catherine and we are so thrilled for them on the birth of their baby boy. “Grandparenthood is a unique moment in anyone’s life, as countless kind people have told me in recent months, so I am enormously proud and happy to be a grandfather for the first time and we are eagerly looking forward to seeing the baby.” The news spread all around the world The news spread all around the world The lights of Trafalgar Square turn blue after the announcement The lights of Trafalgar Square turn blue after the announcement Proud Prince William immediately called the Queen, his father Prince Charles, and his brother Harry and made sure Kate’s family was told the happy news. After more than a week of waiting, Kate was admitted to the Lindo Wing of St Mary’s, Paddington, west London, at 5.30am, already in labour. Just under 11 hours later the baby, who is third in line to the throne after Charles and William, arrived at 4.24pm. Palace sources said the couple chose to delay the public announcement of the birth until 8.30pm to allow them to spend “quality time” together. William, 31, was present for the natural birth, which was officially announced to the world on an easel put outside Buckingham Palace. It read: “Her Royal Highness the Duchess of Cambridge was safely delivered of a son at 4.24pm today. “Her Royal Highness and her child are both doing well.” The baby will be known as the Prince of Cambridge, the first baby to be given that title for more than 190 years. Outside Buckingham Palace, thousands of well-wishers from around the globe who had gathered through the day broke into cheers of “hip-hip hooray!” Kate, 31, and William had shunned a police escort as they were driven to the exclusive west London maternity unit. A team of royal protection officers rushed the mum-to-be into the hospital via a rear exit, the same route taken by Princess Diana when she gave birth to William on the same ward in 1982. Someone who saw the pair enter said: “Kate looked quite calm. They weren’t on view more than a minute.Nobody would have known it was them.” The changing of the guards earlier today The changing of the guards earlier today Prince Charles gets in some granddad practice in Yorkshire today Prince Charles gets in some granddad practice in Yorkshire today William, 31, later said in a statement: “We couldn’t be happier.” The Queen returned to London from Windsor Castle after asking officials to keep her informed. Prince Charles, 64, said: “Both my wife and I are overjoyed at the arrival of my first grandchild. “It is an incredibly special moment for William and Catherine and we are so thrilled for them on the birth of their baby boy. “Grandparenthood is a unique moment in anyone’s life, as countless kind people have told me in recent months, so I am enormously proud and happy to be a grandfather for the first time and we are eagerly looking forward to seeing the baby.” Comments Celebs More The next celebrity sex tape? Tara Reid offered $1m to film adult movie TARA Reid raised quite a few eyebrows by posting a totally starkers selfie on New Year's Eve – but she has attracted attention in more ways than one. 'Wedding of the century!' Inside the outrageous ceremony of BB... Chris Evans becomes grandad aged 48 after daughter welcomes ba... Kym Marsh's daughter Emilie Cunliffe Corrie Kym Marsh's nail-biting nerves when daughter sings on T... 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All rights reserved. ____________________ (Submit) GO * * * * * * #RSS 2.0 Eastlondonlines » Feed Eastlondonlines » Comments Feed Eastlondonlines » Street art celebrates British inventors at Invictus Games Comments Feed The toast of the town: London breweries are celebrated by the Campaign for Real Ale in new book out today September 12 – 18: appreciating ale and art * About * Contact Search in site...___ [search.png]-Submit Eastlondonlines * Hackney * Tower Hamlets * Lewisham * Croydon * News + Local News + Sports + Arts + Music + Business + Education + Employment + Environment + Health + Housing + Crime + Society + Transport * Features + General Features + People + Meet The Traders + Arts Features + Reviews + Podcasts * Specials + Christmas + Save Lewisham A&E + Election + Olympics o Olympic People o Olympic Events * Events + Upcoming + Pick Of The Line + Summer + Twitterboard * Commentary Home » Hackney » Street art celebrates British inventors at Invictus Games Street art celebrates British inventors at Invictus Games September 11, 2014 | Posted by: Emma Finamore | Filed under: Hackney Artists at work in Hackney Wick Pic: Nick Colwill Artists at work in Hackney Wick Pic: Here East A live street art spectacle kicked off in Hackney Wick today as the Invictus Games began, welcoming visitors to London’s most creative borough as they walked through to the games’ venues. Over three days artists will be creating a piece along the path towards Here East, a technology and design hub just over the border of Hackney into Stratford. Named ‘Disruptive Inventors’, the 70 metre long creation will blend portraits of some of Britain’s most famous inventors with the muralists’ own inventions. The list of infamous figures from British history includes Alan Turing, the mathematician who famously broke the German’s Enigma codes at Bletchley Park during World War II and who is considered by many the father of computer science and artificial intelligence; the mind behind the “Turing Test”. Also to be depicted are: Charles Babbage, who created the first mechanical computer; John Logie Baird, inventor of the world’s first mechanical television; John Harrison, a carpenter and clockmaker who invented the world’s first marine chronometer, solving the problem of establishing the East-West position or longitude of a ship at sea; Michael Faraday, a scientist who discovered electromagnetic induction, diamagnetism and electrolysis; and Frank Whittle, the RAF engineer who invented the turbojet engine. During the Invictus Games – a sporting event for wounded ex-servicemen and women – Here East will host Archery, Powerlifting and Indoor Rowing. Gavin Poole, CEO of Here East, said: “This is a fantastic initiative to recognise the incredible feats of bravery of servicemen and women from around the world. “I hope that our ‘Disrupted Inventors’ live art performance will provide the perfect backdrop to celebrate their achievements and recognise East London’s spirit of invention, creativity and discovery.” The street artists leading the project are Gary Stranger, Dr. Zadok, Ninth Seal, Paul AB and Replete. The live event will take place across three days from today until September 12^, as the Invictus Games kicks into gear. Share This Post Tweet FacebookTwitterGoogle1DeliciousDiggGoogleStumbleuponRedditTechnoratiYah ooBloggerMyspaceRSS Related Posts Fish Island pic-Katherine Cantwell Hackney Wick artists speak out over the area’s future Artists and community transform Hackney Wick Hackney profile. Pic: Pippa Bailey & Serina Sandhu Borough leads the way for art and property businesses Capoeira: a little bit of Brazil in Hackney Wick Here East campus. Pic: Here East The Queen Elizabeth Park to host creative technology festival The Maker Faire at its Here East campus Leave a Reply Cancel reply Your email address will not be published. Required fields are marked * Name * ______________________________ Email * ______________________________ Website ______________________________ Comment _____________________________________________ _____________________________________________ _____________________________________________ _____________________________________________ _____________________________________________ _____________________________________________ _____________________________________________ _____________________________________________ You may use these HTML tags and attributes:
Post Comment Recent * Latest * Popular * Comments * Teenager stabbed to death in Homerton identified Teenager stabbed to death in Homerton identified by Harriet Mallinson - No Comment * London Air Ambulance grounded for three weeks London Air Ambulance grounded for three weeks by Olivia Blair - No Comment * Ban lap-dancing in Tower Hamlets Ban lap-dancing in Tower Hamlets by Ema Globyte - 57 Comments * Chaos at Goldsmiths building opening Chaos at Goldsmiths building opening by Eastlondonlines - 30 Comments * Terry Kirby: How to help the homeless this Christmas: ELL’s guide to volunteering at soup kitchens and shelters * Terry Kirby: How to help the homeless this Christmas: ELL’s guide to volunteering at soup kitchens and shelters Next Previous Watch the moment a WWII bomb exploded in Clissold Park IFRAME: //www.youtube.com/embed/xqGJGE-8Buc?wmode=opaque&showinfo=0&autohide=1 Deptford 999 Club Call for Volunteers IFRAME: //www.youtube.com/embed/RoB-nXMNVA0?wmode=opaque&showinfo=0&autohide=1 Welcome to Winterville 2014 IFRAME: //www.youtube.com/embed/d43BoLjROkQ?wmode=opaque&showinfo=0&autohide=1 Recession pinch still felt in Christmas shopping trends IFRAME: //www.youtube.com/embed/tnuGOIdP3NE?wmode=opaque&showinfo=0&autohide=1 Civil rights activist Professor Angela Davis talks to ELL about race relations IFRAME: //www.youtube.com/embed/WgYpTzXMq74?wmode=opaque&showinfo=0&autohide=1 Follow Us Follow Us on Facebook Follow Us on Twitter Follow Us on Flickr Follow Us on YouTube Follow Us on Soundcloud Meta * Log in * Entries RSS * Comments RSS * WordPress.org Bookmarks * Evening Standard London Student Blog * appeal * Croydon Arts * Hoxton Labour Councillors * Blood and Property Ads [goldsmiths_ellNEW_468x60.jpg] © 2014, ↑ Eastlondonlines Log in- Posts - Add New - Powered by WordPress - Designed by Gabfire Themes #John Heaven's Posts - Britain in Hamburg Comments - Celebrating British diversity, scones, beer and the Jubilee at Kultwerk West - Britain in Hamburg ____________________ Search * Sign Up * Sign In Britain in Hamburg * Home * My Profile * Events * Brits in HH + Brits and Friends * Groups * Videos * Impressum + Membership levels * All Blog Posts * My Blog * Add Celebrating British diversity, scones, beer and the Jubilee at Kultwerk West * Posted by John Heaven on June 2, 2012 at 20:18 * View Blog [DSCN5496.JPG?width=250] Last week at Kultwerk West we celebrated the 60th jubilee of Queen Elizabeth II. I used Skype to set up a video link with four people I know from my time in Birmingham or through work, and was really proud to show Britain as a diverse, internationally oriented, and quite relaxed country. I baked some scones, which went down well; people even liked the Marmite (which I was surprised about) and the owner of a local British Shop, Robert Berridge, was on hand to sell British products, souvenirs, and - most importantly - beer. We sang God Save the Queen and Jerusalem. We even had very British weather. Over the video link, I spoke to: * Abigail Kelly, opera singer whose mum was a colleague of my dad's; * Waseem Zaffar, a local Councillor for the Handsworth and Lozells ward in Birmingham; * Debra Davis, leader of the CityTV bid to set up a local television station in Birmingham, former Communications chief at Birmingham City Council and a former Canadian diplomat; * Andy Williamson, citizen on both New Zealand and the UK and advisor to governments of New Zealand, Australia and the UK. I got good feed back from those in attendance, and I was very pleased that people really understood how Britain's imperial past and its enduring links to the Commonwealth affect its attitude to Europe - we welcome international ties with Europe but also beyond Europe. The side of Britain I was most proud to show to Germany was the ethnic diversity, and how that is a part of Britishness and doesn't exist alongside it. As Waseem said, things aren't perfect in Britain but he and Abigail are unquestionably British and it would be absurd to suggest otherwise. I'm not sure that can be said for other countries, including Germany. It was also very rewarding to hear Sigrid saying that the use of Skype as a video link will open up new opportunities for Kultwerk West -- in just one evening, I think we were able to gain new perspectives on much-discussed topics, and the possibility to talk to people from far across the world will enable Kultwerk West to be even more of an agent for dialogue and change. --- Off the top of my head, here's a brief summary of what we talked about: Debra Davis, leader of CityTV bid in Birmingham, former Head of Communications and Public Affairs at Birmingham City Council, former Canadian diplomat Canadians are generally in favour of the Monarchy, which they also perceive as being their monarchy and not necessarily imposed by outsiders. Of course there are those who are against the Monarchy but the fronts are positioned similarly to those in the UK. Whenever the royals visit, there is a huge crowd of people who want to see them (which is good for the economy). Debra has met the Royals on several occasions, firstly when she was organising the royal state visit in her native Canada in 1994, and later as a diplomat in London. Waseem Zaffar, Labour Councillor, active citizen in Birmingham, UK Waseem Zaffar told us about his recent participation in a European conference for worldwide leaders from ethnic minority backgrounds and found that the US and UK are generally ahead of other nations in terms of accepting people of ethnic minorities into the fold. He emphasised that he is very much British, and one of the things that makes him most proud to be a Briton is its progress in integrating citizens of ethnic minority backgrounds. He gave us an example of his experience as a magistrate in a case where all of the court legal staff were from ethnic minority backgrounds. In many other countries, for example Pakistan, where his parents come from, this would be unimaginable. Britain's attitude to Europe is coloured by its links to the Commonwealth, which means that Britons often don't understand what the EU is for. Britons think of Australia, India, Pakistan and Canada and not just France and Germany. His recent European trip opened his eyes, too. As a councillor for one of Britain's most deprived areas, the Jubilee is nevertheless relevant to his constituents, who are planning several street parties over the Jubilee weekend. Because of the link to the Commonwealth countries, where many constituents have their roots, the monarchy is popular. Events like the Jubilee are a good opportunity for people of ethnic minorities to demonstrate that they are British and for all Britons to come together. Indeed, the European Championship in 1996 was a defining moment for Waseem when he realised just how English he was after Gareth Southgate missed that penalty. Abigail Kelly, opera singer, Birmingham Abigail Kelly, an opera singer from Birmingham, told us about her work and her many national and international engagements. She says that a very particular form of politeness is what makes Britain unique. When someone bumps into us in the street, we apologise! In other countries, such as the US, people are more direct and are better at confronting issues before they become a problem. Abigail's grandparents and her mother are all Jamaican, and her father is British, having been born and brought up in the UK. She said that, although Queen Elizabeth is also the Queen of Jamaica, Jamaican celebrations of the Jubilee will be overshadowed by this year's celebrations of 50 years' independence from the UK. Abigail told us that there is a lot of media attention dedicated to the Jubilee, and the Queen's popularity is at an all time high, thanks also to the royal wedding between Prince William and Catherine last year. Popularity for the monarchy is also high, partly due to the Palace's very effective PR team, but when Charles takes the throne, confidence in the monarchy could be shaken. Many people subconsciously imagine the crown passing straight to William. Andy Williamson, former adviser to the governments of New Zealand, Australia and the UK New Zealanders (Kiwis) are generally in favour of the monarchy, particularly because there is no viable alternative and the Monarchy is paid for by the British. Queen Elizabeth II is the Head of State of New Zealand and has a Governor General, who represents her and acts similarly to a president as a symbolic head of state. There is little appetite to replace the Governor General with an elected head of state. New Zealand has a special connection with the UK, and there are great cultural similarities between the two nations. This does make it easier for people like Andy, who are comfortable with both cultures, to move to and fro; but on the other hand, Andy has lived in the US and fits in there two. Whilst Britons and Kiwis are in some sense similar, New Zealanders are more laid back and flexible, and have more of a "just do it" mentality, rather than just talking about doing things. In the UK, they are valued for this and their innovativeness. People in the UK are somewhat envious of New Zealand because they see it as a paradise with lovely beaches and countryside, but like any place, when you live there the reality hits home. The grass is always greener on the other side of the fence. New Zealanders have stronger links with Australians and are more similar; although on the surface they feel different from Australia, in reality they are very similar. Asked whether British people's attitute towards the monarchy, which is at the moment very positive, could change when Charles comes to the throne, Andy said that it could. Prince Charles' popularity amongst British people is not the same as Elizabeth's and a succession could be problematic. - Thanks to Günther von der Kammer for taking the photo. Views: 67 Tags: jubilee, kultwerk, west Share Twitter Facebook * < Previous Post * Next Post > Add a Comment You need to be a member of Britain in Hamburg to add comments! Join Britain in Hamburg RSS Welcome to Britain in Hamburg Sign Up or Sign In Members * * * * * * * * * * * * * * * * View All © 2015 Created by Heiner Schäfer. Badges | Report an Issue | Terms of Service Hello, you need to enable JavaScript to use Britain in Hamburg. Please check your browser settings or contact your system administrator. [p?c1=2&c2=6770185&cv=2.0&cj=1] #iPhone sales are killing good, old RadioShack The UK recession has ended. Now let the real fight over its economy begin alternate alternate Quartz WordPress.com Global Obsessions Log In Log Out Register Settings Follow Us Facebook Twitter Daily Brief Signup About Quartz Olympic Feat The UK is out of recession. So why isn’t anyone celebrating? Written by Stephanie Gruner Buckley October 25, 2012 SHARE Written by Stephanie Gruner Buckley Obsession Euro Crunch October 25, 2012 Share Tap image to zoom Thumbs up from Cameron(AP Images / Jon Super) Cheers, cheers, everyone! Today, Britain announced an end to its longest double-dip recession since the second world war. Official statistics showed 1% growth for the latest quarter, beating forecasts. The rise is the biggest in five years and ends months of economic contraction. In the previous quarter, the UK economy shrunk by 0.4%, and 0.3% in the first. (Economists define a recession as at least two consecutive quarterly contractions). Today’s numbers end nine months of continuous contraction. So, why isn’t anyone breaking out the bubbly? Experts says the economic boost is largely due to two one-off factors: The London Olympics accounted for a fifth of the quarterly increase, according to official statistics. Also in the mix was an economic rebound from an extra public holiday—a day to celebrate the Queen’s diamond jubilee—in the second quarter. The reality is that serious underlying conditions have not disappeared—such as weak manufacturing, construction, and energy sectors. (paywall) The news doesn’t change forecasts calling for flat growth this year, and modest growth the next—dragged down by the continuing eurozone crisis. Here’s what else some experts, and one prominent politician, had to say: Alan Clarke, an economist at Scotiabank, said: There’s now a good chance the economy won’t actually contract on average for this year… It’ll probably be flat and, in the context of monetary policy, it reinforces the case for the Bank of England to pause on quantitative easing. Azad Zangana, an economist at Schroders, said underlying growth after stripping out the one-off factors was probably more like 0.3%, adding (paywall): That is not strong enough to shield the UK from the external risks that partly contributed to the latest recession. In our view, the UK remains at high risk of a ‘triple-dip’ recession in 2013. Not surprisingly, UK Prime Minister David Cameron jumped in to say all of the right things: There’s still much more to be done, there is a long road to travel, but we have got the right approach and we must stick with that approach. I think these figures show we are on the right track and they are accompanied, of course, by the fact that we have created 1 million new jobs in the private sector over the last two years. So, we have got to stick with the program and recognize that these figures are positive. 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