Porcelain figures of the bodhisattva Guanyin and child have been made for hundreds of years for Buddhist devotion in China and Japan. This 18th-century example has a hidden story of subversion and dissent.
In the 1700s some manufacturers added Christian imagery to these statues in the form of a mantilla – a Christian head-covering. Christianity was forbidden in Japan from 1587–1859, so sculptures like this, made for European export markets, also allowed ‘hidden’ Christians to worship in secret in Japan.
Our new free display examines perceptions of Europe through a series of objects from Japan, China and South Asia, illustrating how encounters between Asia and Europe are often far more nuanced than has been previously presented. Find out more: http://ow.ly/8rYY30lwtxN
The Asahi Shimbun Display ‘What is Europe? Views from Asia’ is supported by the Asahi Shimbun.
The Pope Reopens a Portal to Eternity, via the 1950s, lace mantillas
007.7 作者對於現在教宗和某些人大力鼓吹1950年代之前的「拉丁語彌撒」，表示懷疑，因為大部分的人都不懂拉丁語。
這種文章相當難，必須詳細查資料。我偷懶只作一小部分。
Web portal - Wikipedia
en.wikipedia.org › wiki › Web_portal
A web portal is a specially designed website that brings information from diverse sources, like emails, online forums and search engines, together in a uniform way. Usually, each information source gets its dedicated area on the page for ...
portal siteの意味・使い方・読み方 | Weblio英和辞書
ejje.weblio.jp › content › portal+site
portal siteの意味や使い方 ―【名詞】《堂々とした》 表玄関, 入口; ポータル《インターネット利用の出発点となるようなページ (＝portal site); ブラウザー起動時に表示されるページやさまざまなページへのリンクを集め... - 約1155万語ある英和辞典・和英辞典。
mantilla
manˈtɪlə/
noun
- (in Spain) a lace or silk scarf worn by women over the head and shoulders.
現在是聖週，參與過聖週遊行的人都知道，西班牙頭紗（Mantilla）可是女士的重要配飾，通常這種西班牙梳釵加上西班牙頭紗的穿戴方式算是盛裝禮服。
在這裡跟大家分享西班牙頭紗（Mantilla）的戴法：
https://www.youtube.com/watch?v=bTzR3Qa7Xno
https://www.youtube.com/watch?v=bTzR3Qa7Xno
The Pope Reopens a Portal to Eternity, via the 1950s
CHICAGO
To a child in a Roman Catholic family, the rhythm of the Mass is absorbed into the body well before understanding reaches the brain. It becomes as lullingly familiar as a weekly drive to a relative’s house: opening prayers like quick turns though local streets, long freeway stretches of readings, homily and Eucharistic prayers, the quietude of communion and then — thanks be to God — the final blessing, a song and home to pancakes and the Sunday comics.
homily：講道（經）；佈道；讀經分享；聖經訓釋：司祭在彌撒中針對福音和書信所做信仰生活之反省，為教會禮儀的重要部分。如主日及法定節日的彌撒中，均應講道。同 ermon 或 homilia。
Eucharistic Prayer：感恩經；彌撒常典（舊稱）；彌撒正則：亦即 Canon of the Mass，為彌撒中最主要的部分。其中包括成聖體及成聖血、舉揚聖體及聖血之禮；自頌謝詞 Preface 起，至天主經止。
Communion：(1) 領聖體；領主：通常 Holy Communion兩字連用。(2) 領主詠：彌撒中的領主詠。(3) 共融；契合；相通；溝通；分享：與天主教會圓滿共融的成員為：受過洗禮後，在基督有形的結構內，以信德宣言、聖事和教會的治理而團結一起的人（法典205）。(4) 教派；宗教團體；團契。
Last Sunday, I drove through a strange liturgical neighborhood. I attended a Tridentine Low Mass, the Latin rite that took hold in the 16th century, was abandoned in the 1960s for Mass in the local language and is poised for a revival now that Pope Benedict XVI has swept away the last bureaucratic obstacles to its use.
If you don’t remember L.B.J., you don’t remember the Latin Mass. At 42, I had never seen, heard or smelled one. Then a family trip took me to Chicago last weekend, and curiosity took me early Sunday morning to St. John Cantius, an old Polish parish on the Near West Side.
L.B.J. 台灣翻譯成詹森總統
I went up the steps of the Renaissance-baroque church, through a stone doorway and back into my dimmest memories. Amid the grandeur of beeswax candles and golden statuary, the congregation was saying the rosary. I sat behind an older couple wearing scapulars as big as credit cards. I saw women with lace mantillas and a clutch of seminarians in the front rows, in black cassocks and crisp white surplices.
Rosary, the：(1)玫瑰經：古代修士每日有誦念50首聖詠之習慣。中世紀聖母敬禮流行，修士用以獻給聖母，猶如壹串玫瑰花，故稱玫瑰經。一般教友不諳（拉丁文）聖詠，遂以50次聖母經代替，並以串珠計數，謂之（玫瑰）念珠 Beads。念珠每串53小珠，6大珠及一苦像，每小珠念聖母經，大珠念天主經及聖三光榮頌，並默想耶穌及聖母之事蹟，每串又分歡喜、痛苦、榮福各五端，參閱 corona。Rosary 又稱Rosarium。(2)念珠：念玫瑰經時計數之用。早期隱修士為虔誠理由，願意多念些經文，用卵石果核投入籃內計數，之後逐漸演變成今日多采多姿的念珠。
scapular：聖衣：(1)原為本篤會修士之工作服，形如長坎肩，後來演變成修會制服。(2)部分修會第三會會友（即贊助會員）所佩帶約1至2吋之長方形布塊以代替會士制服，以便分享該修會的一些神恩。拉丁文稱作 scapularium。
現在是聖週，參與過聖週遊行的人都知道，西班牙頭紗（Mantilla）可是女士的重要配飾，通常這種西班牙梳釵加上西班牙頭紗的穿戴方式算是盛裝禮服。
在這裡跟大家分享西班牙頭紗（Mantilla）的戴法：
https://www.youtube.com/watch?v=bTzR3Qa7Xno
⋯⋯https://www.youtube.com/watch?v=bTzR3Qa7Xno
The sanctuary, behind a long communion rail, looked oddly barren because it lacked the modern altar on which a priest, facing the people, prepares the Eucharistic meal. The priest entered, led by altar boys. He wore a green and gold chasuble and a biretta, a black tufted hat, that he placed on a side table. His shaved head and stately movements gave the Mass a military bearing.
I couldn’t hear a thing.
I strained to listen, waited and, finally, in my dimness, realized that there was nothing to hear.
At a Low Mass, the priest prays unamplified or silently. The people do not speak or sing. They watch and read. All around me, people’s heads were buried in thick black missals. I flipped through my little red Latin-English paperback, trying to keep up. Had it been 50 years ago, I would have had every step memorized. But I didn’t know any of it.
Missal：彌撒經書；彌撒經本；感恩祭典：指羅馬禮的經書，涵蓋彌撒禮儀和祈禱文。
I felt sheepish, particularly because I was surrounded by far more competent flock.
I also felt shaken and, irrationally, angry. Catholics are told that the church is the people of God, but from my silent pew, the people seemed irrelevant. This Mass belonged to Father and his altar boys, and it seemed that I could submit to that arrangement or leave. For the first time, I understood viscerally how some Catholics felt in the ’60s, when the Mass they loved went away.
I called Eugene Kennedy, professor, author and former priest, an old Chicagoan and eloquent critic of church matters. He is a scourge of the Catholic hierarchy, which he considers grasping and autocratic. But he spoke fondly of the old Mass, of the majesty to be unearthed by learning and praying it, like reading Proust in French. It contains a profound sense of mystery, he said, which is what religion is all about.
But he said he wouldn’t want it back. Priests aren’t ready; it takes years to learn. And forget about the laity, he said, which is accustomed to a half-century of liturgical participation and rudimentary parish democracy. He seemed certain that most Catholics would never go for it.
But St. John Cantius, once given up for dead, is thriving with an influx of new parishioners. In his homily, the pastor, the Rev. C. Frank Phillips, spoke proudly about the Latin Mass, which his parish was the first in Chicago to revive. He announced that it would soon be training priests in the old rite, which he vowed would restore the Catholic church to its place leading the world back to Christ.
Father Frank does not disparage the contemporary Mass, nor could he, lest he cast doubt on the legitimacy of the last 40 years of Catholic worship. But other traditionalists do not always share his tact. Their delight at the Latin revival can seem inseparable from their scorn for the Mass that eclipsed it, which they ridicule for its singing, handshaking and mushy modernity.
They’re right that Mass can be listless, with little solemnity and multiple sources of irritation: parents sedating children with Cheerios; priests preaching refrigerator-magnet truisms; amateur guitar strumming that was lame in 1973; teenagers slumping back after communion, hands in pockets, as if wishing they had been given gum instead.
Pope Benedict insists he is not taking the church on a nostalgia trip. He wants to re-energize it, and hopes that the Latin Mass, like an immense celestial object, will exert gravitational pull on the faithful.
Unless the church, which once had a problem with the law of gravity, can repeal inertia, too, then silent, submissive worship won’t go over well. Laypeople, women especially, have kept this battered institution going in a secular, distracted age. Reasserting the unchallenged authority of ordained men may fit the papal scheme for a purer church. But to hand its highest form of public worship entirely back to Father makes Latin illiterates like me irate.
It’s easy enough to see where this is going: same God, same church, but separate camps, each with an affinity for vernacular or Latin, John XXIII or Benedict XVI. Smart, devout, ambitious Catholics — ecclesial young Republicans, home-schoolers, seminarians and other shock troops of the faith — will have their Mass. The rest of us — a lumpy assortment of cafeteria Catholics, guilty parents, peace-’n’-justice lefties, stubborn Vatican II die-hards — will have ours. We’ll have to prod our snoozing pewmates when to sit and stand; they’ll have to rein in their zealots.
And we probably won’t see one another on Sunday mornings, if ever.
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