The Romantics＇ relationship with Alexander Pope and his literary authority was a complicated one, and William Wordsworth＇s opinion of Pope oscillated between reverence and disdain throughout his life. This paper see...The Romantics＇ relationship with Alexander Pope and his literary authority was a complicated one, and William Wordsworth＇s opinion of Pope oscillated between reverence and disdain throughout his life. This paper seeks to explore the underlying emotions embedded in Wordsworth＇s borrowing of Alexander Pope＇s expression, the ＂language of the heart,＂ in the poem Lines Composed a Few Miles above Tintern Abbey, on Revisiting the Banks of the Wye during a Tour （1798）. The author traces Pope＇s use of the ＂heart＂ to refer to his literary predecessor Abraham Cowley in The First Epistle of the Second Book of Horace, Imitated （Pope＇s Epistle to Augustus） （1737） and to his father in An Epistle to Arbuthnot （1735）. In focusing on Pope＇s attribution of the ＂language of the heart＂ to his father and Wordsworth＇s reference using Pope＇s phrase to his sister Dorothy, the author demonstrates how the poets express at once fondness towards a beloved family member and a desire for detachment from the kin who is no match for the poet with regards to such qualities as erudition and ambition. Through these examinations, the author shows that the connection between Pope and his father and between Wordsworth and his sister, through the common adage of＂language of the heart,＂ is in fact representative of Wordsworth＇s own bearing with Pope.展开更多
Fifty-four years ago, the Pact of the Catacombs was signed by a small group of churchmen, determined to make a difference. It was the time of the Second Vatican Council. It was the closing phase of that momentous expe...Fifty-four years ago, the Pact of the Catacombs was signed by a small group of churchmen, determined to make a difference. It was the time of the Second Vatican Council. It was the closing phase of that momentous experience in the Church’s life―a transforming event about which many still talk about, half a century later. A handful of bishops―40 out of an impressive 2,000-plus contingent meeting in St Peter’s Basilica―decided to assemble at the dead of night in the Catacombs of Domitilla, outside Rome. During that eventful night of 16 November 1965, they dreamt of a poor servant church. In that holy place, beneath the earth’s surface, where many generations of early Christians met to pray and to bury their loved ones, those 40 modern-day bishops met in heartfelt prayer to celebrate the Eucharist. They also signed the Pact of the Catacombs as they committed themselves to the ideals of Vatican II. The group of like-minded courageous shepherds was led by Archbishop Helder Camara of Recife, Brazil, the revered champion of the downtrodden poor and marginalized. Those gathered made a common pledge to live according to the daily manner of ordinary people, with regard to housing, food, means of transport, and such routine needs. In the Pact, they renounced the appearance and trappings of wealth, especially the use of gaudy vestments, resembling those of earthly monarchs, and symbols of precious metals, insisting that such signs should rather be according to the spirit of the Gospel. They promised to divest themselves of earthly riches and properties, and if they had to possess anything they placed it in the name of the diocese or some charitable foundation. In the humble consoling light of flickering candles, the group renounced all those aspects which appeared to be associated with privilege, prominence, and the wealthy echelons of society. In line with this, they expressed their desire not to be addressed verbally or in writing with titles expressing power, but rather with the more scriptural and homely title of “Father”. Their evangelical intention was focused on avoiding any sort of vanity. The signatories that night at the Domitilla Catacombs affirmed that “we will give whatever is needed in terms of our time, our reflection, our heart, our means, etc., to the apostolic and pastoral service of workers and labour groups and to those who are economically weak and disadvantaged, without allowing that to detract from the welfare of other persons or groups of the diocese. We will support lay people, religious, deacons and priests whom the Lord calls to evangelize the poor and the workers, by sharing their lives and their labours”. This paper shows how the Pact of the Catacombs was to be an early harbinger of Pope Francis’ vision of the church.展开更多
The article seeks to address the problem of suffering in the world by offering a Christian statement on this great issue which has affected and perplexed humanity throughout the ages. The content of the statement is o...The article seeks to address the problem of suffering in the world by offering a Christian statement on this great issue which has affected and perplexed humanity throughout the ages. The content of the statement is obtained by a presentation of the theme in a wide spectrum of writings and pronouncements made by Pope John Paul II who led the Catholic Church from 1978 to 2005, and who is considered to be one of the most prominent voices regarding human dignity and existential issues in contemporary times. Contemplating the crucified and risen Christ enables Christians to talk about a new meaning to suffering as well as of a ＂Gospel of suffering＂. The article enters into themes such as the human predicament when faced with suffering, the mission of those who suffer and solidarity with the suffering.展开更多
The ombre is played with the 8, 9, and 10 dispensed with, so there are altogether 40 cards. The trumps, when they are spades as in the case of The Rape of the Lock, are in the order of their rank, ace of spades (spadi...The ombre is played with the 8, 9, and 10 dispensed with, so there are altogether 40 cards. The trumps, when they are spades as in the case of The Rape of the Lock, are in the order of their rank, ace of spades (spadillio), deuce of spades (manillio), ace of clubs (pasto), K, Q, Kn, 7, 6, 5, 4, 3, making eleven in number. Of these, as will be seen in the following, Belinda has four, the three matadores, and K, the Baron has five, Ⅹ, Ⅹ, Ⅹ, Kn, and Q, the third player has two. The play is of a similar nature as that of the modern whist ofr bridge. Belinda begins by calling trumps, leading off first with the ace of spades, and then the deuce of spades, to which her opponents discard two small spades each; but when the ace of clubs is played, the third player is gone out of trumps, and Belinda succeeds to capture only展开更多
文摘The Romantics＇ relationship with Alexander Pope and his literary authority was a complicated one, and William Wordsworth＇s opinion of Pope oscillated between reverence and disdain throughout his life. This paper seeks to explore the underlying emotions embedded in Wordsworth＇s borrowing of Alexander Pope＇s expression, the ＂language of the heart,＂ in the poem Lines Composed a Few Miles above Tintern Abbey, on Revisiting the Banks of the Wye during a Tour （1798）. The author traces Pope＇s use of the ＂heart＂ to refer to his literary predecessor Abraham Cowley in The First Epistle of the Second Book of Horace, Imitated （Pope＇s Epistle to Augustus） （1737） and to his father in An Epistle to Arbuthnot （1735）. In focusing on Pope＇s attribution of the ＂language of the heart＂ to his father and Wordsworth＇s reference using Pope＇s phrase to his sister Dorothy, the author demonstrates how the poets express at once fondness towards a beloved family member and a desire for detachment from the kin who is no match for the poet with regards to such qualities as erudition and ambition. Through these examinations, the author shows that the connection between Pope and his father and between Wordsworth and his sister, through the common adage of＂language of the heart,＂ is in fact representative of Wordsworth＇s own bearing with Pope.
文摘Fifty-four years ago, the Pact of the Catacombs was signed by a small group of churchmen, determined to make a difference. It was the time of the Second Vatican Council. It was the closing phase of that momentous experience in the Church’s life―a transforming event about which many still talk about, half a century later. A handful of bishops―40 out of an impressive 2,000-plus contingent meeting in St Peter’s Basilica―decided to assemble at the dead of night in the Catacombs of Domitilla, outside Rome. During that eventful night of 16 November 1965, they dreamt of a poor servant church. In that holy place, beneath the earth’s surface, where many generations of early Christians met to pray and to bury their loved ones, those 40 modern-day bishops met in heartfelt prayer to celebrate the Eucharist. They also signed the Pact of the Catacombs as they committed themselves to the ideals of Vatican II. The group of like-minded courageous shepherds was led by Archbishop Helder Camara of Recife, Brazil, the revered champion of the downtrodden poor and marginalized. Those gathered made a common pledge to live according to the daily manner of ordinary people, with regard to housing, food, means of transport, and such routine needs. In the Pact, they renounced the appearance and trappings of wealth, especially the use of gaudy vestments, resembling those of earthly monarchs, and symbols of precious metals, insisting that such signs should rather be according to the spirit of the Gospel. They promised to divest themselves of earthly riches and properties, and if they had to possess anything they placed it in the name of the diocese or some charitable foundation. In the humble consoling light of flickering candles, the group renounced all those aspects which appeared to be associated with privilege, prominence, and the wealthy echelons of society. In line with this, they expressed their desire not to be addressed verbally or in writing with titles expressing power, but rather with the more scriptural and homely title of “Father”. Their evangelical intention was focused on avoiding any sort of vanity. The signatories that night at the Domitilla Catacombs affirmed that “we will give whatever is needed in terms of our time, our reflection, our heart, our means, etc., to the apostolic and pastoral service of workers and labour groups and to those who are economically weak and disadvantaged, without allowing that to detract from the welfare of other persons or groups of the diocese. We will support lay people, religious, deacons and priests whom the Lord calls to evangelize the poor and the workers, by sharing their lives and their labours”. This paper shows how the Pact of the Catacombs was to be an early harbinger of Pope Francis’ vision of the church.
文摘The article seeks to address the problem of suffering in the world by offering a Christian statement on this great issue which has affected and perplexed humanity throughout the ages. The content of the statement is obtained by a presentation of the theme in a wide spectrum of writings and pronouncements made by Pope John Paul II who led the Catholic Church from 1978 to 2005, and who is considered to be one of the most prominent voices regarding human dignity and existential issues in contemporary times. Contemplating the crucified and risen Christ enables Christians to talk about a new meaning to suffering as well as of a ＂Gospel of suffering＂. The article enters into themes such as the human predicament when faced with suffering, the mission of those who suffer and solidarity with the suffering.
文摘The ombre is played with the 8, 9, and 10 dispensed with, so there are altogether 40 cards. The trumps, when they are spades as in the case of The Rape of the Lock, are in the order of their rank, ace of spades (spadillio), deuce of spades (manillio), ace of clubs (pasto), K, Q, Kn, 7, 6, 5, 4, 3, making eleven in number. Of these, as will be seen in the following, Belinda has four, the three matadores, and K, the Baron has five, Ⅹ, Ⅹ, Ⅹ, Kn, and Q, the third player has two. The play is of a similar nature as that of the modern whist ofr bridge. Belinda begins by calling trumps, leading off first with the ace of spades, and then the deuce of spades, to which her opponents discard two small spades each; but when the ace of clubs is played, the third player is gone out of trumps, and Belinda succeeds to capture only
