Thursday, 25 May 2017

Mass Readings in Scots: Feast of the Ascension (Year A)

First reading
Acts 1:1-11

The first historie I made, O Theophilus, anent a' that Jesus begude baith to do and to teach, till whatna day he was taen up, eftir that he had by the Holie Spirit gien commauns to the Apostles he had waled oot; and to wham he schawed his sel leevin eftir his sufferans, by mony sure and certain tokens, appearin to them throwe forty days, and speakin o’ the things anent the kingdom o’ God. And companyin wi’ them, chairged them no to gang awa frae Jerusalem, but to bide for the promise o’ the Faither, “ Whilk,” quo’ he, “ye hae heard o’ me. For in sooth John bapteez’t wi' watir, but ye sal be bapteez’t in Holie Spirit no mony days frae noo !”

And sae they, whan they cam thegither, speir’t at him, “Lord, do thou at this time bring back the kingdom to Isra’l?” And he said to them, “It isna for you to ken times and seasons, whilk the Faither has keepit in his ain haun. But ye sal hae strenth, eftir the Holie Spirit is come to ye; and ye sal be witnesses for me baith in Jerusalem, and in a’ Judea and Samaria, and to the far-awa’ ends o’ the yirth.”

 And whan he had said thir things, while they war lookin on, he was liftit up; and a clud happit
him oot o’ their sicht. And while they lookit, peerin intil the heavens, as he gaed up, twa men stude by them in white cleedin; wha said, “Ye men frae Galilee ! why staun ye peerin intil the lift? The same Jesus, wha has been ta’en frae you intil Heeven, sal come in like mainner as ye hae seen him gang intil Heeven.”

(From The New Testament in Braid Scots (1904) by William Wye Smith here)

Responsorial Psalm
Psalm 46 (47): 2-3, 6-9

1. Ding wi the loof, O a' ye folk!

Lilt ye till God wi' the sugh o' a sang !

2. For the Lord owre a' is himlane till be fear'd;

atowre the hail yirth, a king fu' gran'.

5 God has gane up wi' a sugh ;
the Lord wi' the tout o' a swesch.

6 Sing ye till God, sing a sang :
sing a sang till our King, sing ye.

7 For God himlane, o' the hail yirth is King;

fu' wyssly till him sing ye.

8 God owre the hethen is king;
God sits on his thron, sae weel shiftit.

(From Psalm 47 (verse numbering retained), The Psalms: frae Hebrew intil Scottis P. Hately Waddell (1891) here)

Second reading
Ephesians 1:17-23

That the God o’ oor Lord Jesus Christ, the Faither o’ glorie, may gie ye a spirit o’ wisdom and revealin in his knowledge: yere inward een bein fu’ o’ licht, that ye may come to ken what the hope o’ his blythe-bidden is, what his rich inheritance o’ glorie i’ the saunts, and what the unmeasured vastness o’ his pooer toward us wha hae faith, e’en as by the up haudin o’ his micht, whilk he wrocht in Christ, raisin him frae ’mang the deid, and settin him doon amang a’ the heevenlies, at his ain richt-haun, far up aboon a’ rule, and authorise, and pooer, and dominion, and ilka name that is named, no alane i’ this warld, but eke in that that is to come: and "pat a’ things under his feet"; and gied him as heid ower a' things to the Kirk; whilk in sooth is his body, the completion o’ him wha completes a’ in a’ for himsel.

(From The New Testament in Braid Scots (1904) by William Wye Smith here)

Matthew 28:16-20

And the xj discipilis went into Galilee, into ane hill quhar Jesus had ordanit thaim. And thai saw him, and wirschipit; bot sum of tham doutit. And Jesus com nere and spak to tham, and said, Al powere in heuen and in erde is gevin to me. Tharfor ga ye and teche al folkis, baptizing tham in the name of the Fader, and of the Sonn, and of the Haligast; Teching thame to kepe al thingis quhat euir thing I haue comandit to you ; and, lo, I am with yow in al dais, til into the ending of the warlde.

(From The New Testament in Scots Murdoch Nisbet [c.1520] (1901) vol 1 here)

Saturday, 13 May 2017

Mass readings in Scots: 5th Sunday in Easter (Year A)

First Reading:

Acts 6:1-7

Noo, i’ thae days, thar gat up a murmurin amang the Grecian Jews again the Hebrew anes, aboot
the weedows bein owerlookit i' the giean-oot o’ the daily breid. And the Twal’ brocht the thrang
o' the disciples thegither, and quo’ they, “It’s no bonnie that we soud lea’ the service o’ the Word o’ God, and ser’ tables. Sae, brethren, look ye oot frae ’mang yersels seeven men o’ gude name, wyss men, fu’ o’ the Spirit, that we may set ower this maitter. But we wull mainteen oorsels aye in prayer, and i’ the service o’the Word.”

And the word was weel thocht o’ o’ a’ the thrang; and they named Stephen, ane fu’ o’ faith and the Holie Spirit, and Philip, and Prochorus, and Nicapor, and Timon, and Parmenas, and Nicolas, a proselyte frae Antioch. Wham they set fornent the Apostles; and whan they had prayed they set their hauns on them. And the word o’ God grew uncolie ; and the feck o’ the disciples multiply't in Jerusalem; and an unco thrang o’ the priests follow’t the faith.

(From The New Testament in Braid Scots (1904) by William Wye Smith here)
Responsorial Psalm
Psalm 32 (33):1-2, 4-5, 18-19
1 Rejoyce in the Lord, O ye richteous;
for prayse is cumlie in the upricht.

2 Prayse the Lord wi' herp;
sing untill him wi' the psaltrie, an' ane instriment o' ten strings.

4 For the wurd o' the Lord is richt;
an' a' his warks ar dune in trouth.

5 He loes richteousniss an' juudgemint;
the yirth is fu' o' the guidniss o' the Lord. 

18 Behald, the ee o' the Lord is apon thame that feær him,
apon thame that houpe in his mercie;

19 Til free thair saul frae deæth,
an' til keep thame alæive in scanth o' fude.
(From Psalm 33, in The Book of Psalms in Lowland Scotch by Henry Scott Riddell (1857) here)

Second Reading:
1 Peter 2:4-9

And nere ye to him, that is a leving staan, and repreuit of men, bot chosen of God, and honourit; And ye you self as quick staanis be ye abone biggit in to spirituale housis, and ane haly preesthede, to offir spirituale sacrifices, acceptabile to God be Jesu Crist. For quhilk thing the scriptur sais, Lo! I sal set in Syon the heichast kirnale staan, chosen and precious; and he that sal beleue in him, sal nocht be confonndit. Tharfor honour to you that beleues; bot to men that beleues nocht, the staan quham the biggaris repreuit, this is made into the hede of the kirnale; and the staan of hurting, and staan of sclandir, to thaim that offendis to the word, nouthir beleues it, in quhilk thai ar set.

Bot ye ar a chosen kynn, a kinglie preesthede, haly folk, a pepile of purchasing, that ye tell the virtues of him, that callit you fra mirknessis into his wondirful licht.

(From The New Testament in Scots (1520) by Murdoch Nisbet here)

John 14:1-12

"Dïnnae let yer hairts be sair annoyt. Pit yer trust ïn God, an lippen ïn me forbye. In ma Faither's hoose thair's monie dwallin-places. If that wusnae richt, A wudnae hae toul ye that A'm gaun tae mak a place readie fer ye, wud A noo? An whaniver A hae got a place readie fer ye, A'll cum an tak yis bak alang wi me, sae that whar A be, we'll aa be thegither. Yis ken whar A'm gaun, an yis ken tha róad tae whar A'm gaun."

Tammas turnt an saed til hïm, "Loard, we hae nae notion o whar ye'r fer, sae hoo cud we ken tha róad?" Jesus reponed, "A be tha róad, an tha truith, an tha life. Naebodie cums tae tha Faither but throu me. If ye knowed me weel, ye wud ken ma Faither as weel. Frae noo on, yis dae ken hïm an yis hae saa hïm forbye!"

Phïlip saed, "Loard, show iz tha Faither an that'll be eneuch fer iz." Jesus answert, "Dae ye no ken me Phïlip, tha mair A hae bin amang yis aa thïs time? Oniebodie lukkin at me haes saen tha Faither. Sae hoo can ye say, 'Show iz tha Faither?' Phïlip, dae ye no believe that A be ïn tha Faither an tha Faither's ïn me? Tha wurds A'm taakin til yis ir no jist ma ain. Na,  ït's tha Faither, leevin ïn me, wha's daein hïs wark. Tak ma wurd fer ït whaniver A say that A be ïn tha Faither an tha Faither ïs ïn me; or at the laist, trust me acause o tha warks yis hae saen me daein.

"Noo here's tha truith o ït, oniebodie that pits thair faith ïn me wull dae tha same warks that A dae. Ay, an he'll dae faur bïgger thïngs ner thon, fer A'm gaun tae be wi ma Faither."

(From Tha Fower Gospels  (2016) (Ulster-Scots), Ullans Press, ISBN: 978-1-905281-25-1, Amazon UK here,  Amazon US here.)


Wednesday, 10 May 2017

Manent Mercerdi #9: after Macron?

I can't find anything that Manent has written specifically on the election of Macron to the French presidency, but the following excerpts from recent commentary might suggest a Manentian approach:

"The perils in question [of the project of 'significant numbers of the bien pensant [who] came to view both nations and classes as social forms to be steadily overcome' ] lay centrally in hoping for the democratic consent of the governed, while simultaneously eroding the main historical source of what Manent calls social ‘communion’. For it is principally the nation that, since the nineteenth century, has been the political focal point of identity, loyalty and accountability in Europe. Insofar as the EU has sought to shift these foci to other, supranational institutions and imperatives, it has embarked on an unprecedented project, one that is unparalleled, indeed, anywhere else in the world.

"In short, below each nation lies ‘civil society’, which remains politically and economically an insufficient object of aspiration; above each nation lies a putative ‘great, enormous European nation’, of indeterminate boundaries and without historical or cultural ballast. Between these sub- and supranational poles the EU finds itself without real moorings, refusing, as Manent puts it, to ‘define itself politically’, and hence taking on the character of ‘an imperious, indefinite, and opaque movement’."

(from 'What French philosophy can tell us about the EU, nationhood, and the decline of social democracy', Tom Angier here )

'Whereas the state can be neutral about religion and morality, society can never be neutral. In fact, the state’s neutrality, its formless character, is present precisely to protect the myriad beliefs, moral codes, and religious practices that comprise society. A secularism that preserves a flourishing society of diverse religious practice is completely different from a secularism that socially engineers a religiously neutral society. The latter would be a bland formless void, devoid of religious devotion, beauty, or character.

'The secularists who advance such a vision assume that Islam will reform by incorporating itself into France. In assuming this, they think that Islam should no longer be an objective value but rather be recognized as a subjective choice—a manifestation of individual rights rather than objective religious law. Muslims, of course, do not agree with this. For practicing Muslims, Islam is not a subjective choice. When Westerners treat it as one, they render themselves incapable of dealing with terrorism and the integration of Muslim immigrants.

'Manent argues that a radical secularist society, one that is formless because it refuses to be shaped by any religious inheritance, is incapable of inviting outsiders to join it. Just as a house must have walls for the host to invite a guest into it, so a society must have customs, ceremonies, and convictions to invite outsiders to join. But a radical secularist society has none of these things: no borders, no common customs, no ceremonies, no education about a common national life, no patriotism. Without common political life, a country has nothing to offer those coming from outside.'

(from 'Vive la Résistance!' in the Washington Free Beacon, by Ian Lindquist here)

'Now, with the rise of Islamic immigration, France faces the ultimate test of its own new political ideals: the growing strength of a minority that rejects diversity, rejects the supremacy of the individual, and therefore rejects the very ideology that allowed the minority to grow.
The only solution, Manent argues, is for France to insist that Muslims accept a role as French citizens, as participants in a common enterprise. But that cannot be if native French citizens do not first acknowledge their role as citizens rather than autonomous individuals.

'What is the difference between citizens and individuals? Citizens recognize their duties along with their rights. Small children will always behave as individuals. In a healthy society their parents behave as citizens—because there is no better way to train people in the habits of accepting responsibility than giving them the care of their own children.'

(from Phil Lawler, 'Apres moi le deluge', Catholic Culture, here)