MetaCatholic

I thought it was time I actually added some of the blogs I read a lot to the blogroll. I find browsing other people’s blogrolls really helpful as a way of discovering new blogs, so I thought I should do my bit. There’s still more work to be done, and more of you to be added. But at least some of you can now see your name in lights here on metacatholic.

John Hobbins has a great post on How to Use a Hebrew Dictionary. In fact, apart from his third point (on words grouped according to their root) everything he says is applicable to any other language, including Greek. Best quote:

A great Arabic lexicographer once said that every word in Arabic has four meanings: its primary meaning; the opposite; something to do with camels; and something to do with sex. Every language is a bit like this.

I’ve said it before and I’ll say it again: words are not simple repositories or agglomerations of meaning. John’s recommended practice of turning to the dictionary after all else has been done to read a word in context is one that can’t be stressed too highly. The best traditional dictionaries are useful repositories of referenced contexts, and that collection of references is actually more important than the summary definitions given under the headword.

John examples his points with the word “blood” and associated combinations. This choice, or at least the form “bloody”, in its most common colloquial use as an intensive adjective, also gives me a chance to sound off about the dangers of etymology again. There’s a surprisingly widespread false (as far as I can see) etymology provided for the word as a contraction of the oath “By Our Lady.” I can find no evidence for this. Some refer it to the use of “blood” to mean a rake or dandy and thus their associated behaviour. I tend to go with those who think it probably comes from a contraction of “God’s blood” or “sblood” used as an oath. But none of these have anything to do with the way in which many of us use the adjective as a mild swear-word today. The more idiomatic the word, the less a dictionary can help us. All it can do is provide a list of exemplary uses.

One of the deficiencies of the Church of England’s Common Worship material (at least compared to some other denominations liturgical provision) is a lack of prefaces for Ordinary Time. The preface (as you might expect) is a variable introductory section of the prayer, between the Sursum Corda (Opening dialogue) and the Sanctus (Holy, holy, holy).

Its function is essentially thanksgiving and praise, which may be fairly general (especially in Ordinary Time) around themes of creation and redemption, or may focus more specifically on particular aspects of God’s work (especially on Festivals and Holy Days). Ideally, their different wording helps people think through the great truths of our faith as we celebrate the Eucharist.

I post here four such prefaces, which are a mix of original writing, and redactions of many other such pieces of work I have read or heard over the years. The nature of many of the stock phrases and biblical allusions, together with a continuous process of liturgical adaptation means that I cannot now recollect or trace where some of them originated. I hope I’m not infringing anyone else’s work, but In so far as it lies with me, I make these freely available.

Father, all-powerful and ever-living God,
we do well always and everywhere to give you thanks and praise
through Jesus Christ our Lord.
Out of love for sinful humanity,
he humbled himself to be born of the Blessed Virgin.
Making his home for a short time among us,
he showed us the way of wisdom.
By his suffering upon the cross,
he set us free from the power of sin
and by rising to new life,
he opened for us the way to our eternal home.
And so, with the all the choirs of angels
we proclaim your glory,
and join in their unending hymn of praise:

It is indeed right, our duty and our joy,
at all times and in all places,
to give you thanks and praise,
our holy and everlasting God.
In loving tenderness you created
men and women in your likeness and image,
yet we marred your image and lost your likeness.
Still you cared for us,
taught us through the prophets,
and when the time was ripe,
sent your Son, born of a woman,
to restore in us the image of your glory.
His obedience in human flesh restored the friendship
that rebellious humankind had spurned.
Therefore we can join our voices
with angels and archangels, and all the company of heaven,
to proclaim your great and glorious name,
for ever praising you and singing:

Father in heaven,
it is indeed right to give you thanks and praise,
for you alone are God, source of life and goodness.
In mercy and love you have created all things,
and in grace you have restored them
through Jesus Christ our Lord.
Conceived by the Holy Spirit,
and born of the Virgin Mary,
he became our brother in flesh,
and like us in all things but sin.
To the poor he proclaimed the good news of salvation,
to prisoners, freedom, and to those in sorrow, joy.
He accomplished your work by giving himself up to death,
and being raised from the dead,
exalted humanity to the joy of your eternal kingdom.
And that we might live no longer for ourselves,
he poured out your Holy Spirit,
that all things might be made new by your grace.
And so we lift our voices to join with countless angels,
for ever praising you and singing:

It is indeed right, our duty and our joy,
to give you thanks and praise most gracious God,
creator of heaven and earth;
through Jesus Christ your Son our Lord,
who on this first day of the week
trampled down death and opened the gate of the grave.
By his most blessed resurrection
he has restored to us the gift of everlasting life.
From the darkness of death,
he has made the radiance of your love to shine on all creation.
Though you dwell in inaccessible light, hidden from our eyes,
yet by the gift of the Spirit,
we may know you in love and call you “Father.”
Though now we see as in a mirror dimly,
we join our voices to that countless throng of angels
who behold your presence and offer you unceasing praise, singing: