HAUNTED BY THE HOLY GHOST

The Heart, the Mind and Fences

    In order to be right about anything, the mind has the need
    to find someone or something that is wrong.
    In a sense, the mind is always looking for an enemy
    (the person who is “wrong”), since without an enemy,
     the mind is not quite sure of its own identity.

    When it has an enemy, it is able to be more confident about itself.
    Since the mind also continually seeks for certainty,
    which is a by-product of the desire to be right, the process of finding
    and defining enemies is an ongoing struggle for survival.
    Declaring enemies is, for the mind, not an unfortunate character flaw,
    but an essential and necessary task.

    Unfortunately, being right is not what people really need,
    even though a great deal of their lives may be taken up in its pursuit.
    Defense of the ego is almost always a matter of trying to be right.

    Interestingly enough, Jesus never once suggeted to His disciples
    that they be right.
    What He did demand is that they be righteous.
    In listening to His words we find that we spend almost all our energy
    in the wrong direction, since we generally pursue being right
    with every ounce of our being,
    but leave being good to the weak and the naive.

    People fight wars, commit genocide, and deprive others
    of basic human civil liberties, all in the name of being right.
    There is little doubt that if a further nuclear war ever takes place,
    it will be because the person pushing the button
    believes himself to be right.
    About something.

    Religion, at the level of the mind, can be a terrible thing,
    causing wanton destruction to individuals, families,
    and even entire nations, all in the cause of being right.
    Almost every religious system can, and in most cases,
    has operated solely at this level at some point in its history.
    This is the level of religious awareness that can cause
    the servants of the King of Peace to wage war on those
    who think thoughts different from their own;
    it bestows on those who have been commanded to forgive their enemies
    the right to annihilate their foes.


    The heart is quiet rather than noisy, intuitive rather than deductive,
    lives entirely in the present, and is, at every moment, accepting
    of the reality God gives in that moment.
    Moreover, the heart does not seek
     to distance or dominate anything or anyone by labeling.

    Rather, it begins with an awareness of its relationship
    with the rest of creation (and everything and everyone in it),
    accepting rather than rejecting, finding similarity
    rather than alienation and likeness rather than difference.

    It knows no fear, experiences no desire, and never finds the need
    to defend or justify itself.
    Unlike the mind, the heart never seeks to impose itself.
     It is patient and undemanding.
    Little wonder, then, that the mind, always impatient
    and very demanding, manages to dominate it so thoroughly.

Bread & Water, Wine & Oil.

Archimandrite Meletios Webber

h/t to Fr Freeman

photo-nevertorun

You cannot be too gentle, too kind

You cannot be too gentle, too kind.

Shun even to appear harsh in your treatment of each other.

Joy, radiant joy, streams from the face of him who gives and kindles joy

 in the heart of him who receives. All condemnation is from the devil.

Never condemn each other.

We condemn others only because we shun knowing ourselves.

When we gaze at our own failings, we see such a swamp that nothing in another

 can equal it. That is why we turn away, and make much of the faults of others.

 Instead of condemning others, strive to reach inner peace.

Keep silent, refrain from judgement. This will raise you above the deadly arrows

of slander, insult and outrage and will shield your glowing hearts against all evil.

            - St Seraphim of Sarov

h/t MIND IN HEART

photo:bobbiwhiteman

…What, what will give me back my faith?

Father Zosima from Dostoevsky's "Brother's Karamazov":

“…What, what will give me back my faith?
Though I believed only when I was a little child, mechanically, without thinking about anything…
How, how can it be proved? I’ve come now to throw myself at your feet and ask you about it.
If I miss this chance, too, then surely no one will answer me for the rest of my life.
How can it be proved, how can one be convinced? Oh, miserable me!
 I look around and see that for everyone else, almost everyone, it’s all the same,
no one worries about it anymore, and I’m the only one who can’t bear it.
 It’s devastating, devastating!”                                                               
“No doubt it is devastating.
One cannot prove anything here, but it is possible to be convinced.”

“How? By what?”

“By the experience of active love.
Try to love your neighbors actively and tirelessly.
The more you succeed in loving, the more you’ll be convinced of the existence of God
and the immortality of your soul.
And if you reach complete selflessness in the love of your neighbor,
the undoubtedly you will believe, and no doubt will even be able to enter your soul.
This has been tested.
It is certain.”

PHOTO:MUCH LOVE

ABOVE PHOTO:ANGER IN WINTER

safeguarding

We Have Seen...

from today's post at  Glory to God for All Things by fatherstephen:

"All theology finds its proper root in this true knowledge of God.

 It should never be mere speculation based on a rational system of thought –
but rather the unfolding of the mystery made known to us in the risen Christ.
The hunger for this true knowledge of God is the very core of the Christian life:

“Blessed are those who hunger and thirst after righteousness, for they shall be filled.”

The safeguarding of saving knowledge (true participation in the life of God) is the purpose of all doctrine. Every dogmatic statement of the Church has as its sole purpose the safeguarding of true participation in the life of God. Dogma is not an argument over ideas, but a statement that guards the Apostolic witness (which is living and true)."

Rise, let us go hence...

Harrowing Hell

What is happening? Today there is a great silence over the earth, a great silence, and stillness, a great silence because the King sleeps; the earth was in terror and was still, because God slept in the flesh and raised up those who were sleeping from the ages. God has died in the flesh, and the underworld has trembled.

Truly he goes to seek out our first parent like a lost sheep; he wishes to visit those who sit in darkness and in the shadow of death. He goes to free the prisoner Adam and his fellow-prisoner Eve from their pains, he who is God, and Adam’s son.

The Lord goes in to them holding his victorious weapon, his cross. When Adam, the first created man, sees him, he strikes his breast in terror and calls out to all: ‘My Lord be with you all.’ And Christ in reply says to Adam: ‘And with your spirit.’ And grasping his hand he raises him up, saying: ‘Awake, O sleeper, and arise from the dead, and Christ shall give you light.

‘I am your God, who for your sake became your son, who for you and your descendants now speak and command with authority those in prison: Come forth, and those in darkness: Have light, and those who sleep: Rise.

‘I command you: Awake, sleeper, I have not made you to be held a prisoner in the underworld. Arise from the dead; I am the life of the dead. Arise, O man, work of my hands, arise, you who were fashioned in my image. Rise, let us go hence; for you in me and I in you, together we are one undivided person.

‘For you, I your God became your son; for you, I the Master took on your form; that of slave; for you, I who am above the heavens came on earth and under the earth; for you, man, I became as a man without help, free among the dead; for you, who left a garden, I was handed over to Jews from a garden and crucified in a garden.

‘Look at the spittle on my face, which I received because of you, in order to restore you to that first divine inbreathing at creation. See the blows on my cheeks, which I accepted in order to refashion your distorted form to my own image.

‘See the scourging of my back, which I accepted in order to disperse the load of your sins which was laid upon your back. See my hands nailed to the tree for a good purpose, for you, who stretched out your hand to the tree for an evil one.

‘I slept on the cross and a sword pierced my side, for you, who slept in paradise and brought forth Eve from your side. My side healed the pain of your side; my sleep will release you from your sleep in Hades; my sword has checked the sword which was turned against you.

‘But arise, let us go hence. The enemy brought you out of the land of paradise; I will reinstate you, no longer in paradise, but on the throne of heaven. I denied you the tree of life, which was a figure, but now I myself am united to you, I who am life. I posted the kherubim to guard you as they would slaves; now I make the kherubim worship you as they would God.

‘The kherubim throne has been prepared, the bearers are ready and waiting, the bridal chamber is in order, the food is provided, the everlasting houses and rooms are in readiness; the treasures of good things have been opened; the kingdom of heaven has been prepared before the ages.’

An  reading from an ancient  homily for Holy Saturday

And wait for me at the end of these my twisting paths, for it is Thee that I love and none other.

At the End of These My Twisting Paths

Lord, thou knowest this heart of mine.
Thou knowest the clashings that at sundry hours rage therein.
Thou knowest my contradictions,
pulled this way and that, I am torn within my breast.
Thou knowest the things that give me life
and the things that wound me unto death,
all that is my joy and all that that is my sorrow Thou knowest,
the strength that is mine,
and the weariness that on certain days is more than I can bear.

Lord, thou knowest my life.
Thou knowest its heights and its depths,
the welling up of loves and the loathings that follow,
fidelity and infidelity,
seasons of flourishing and seasons of crisis,
my brightnesses and my darker moments.

All this, O Lord,
and all that is this life of mine Thou knowest,
thou who searchest the heart and its secret places.

But above all this,
Thou art the Son of Man who one day didst take Thy rest beside the well,
weak Thou wast, and worn, and thirsty,
in the garden held fast in the grip of fear,
and on the tree forsaken.

Come thou, my peace.
Come thou, my sweetness.
Come thou, my consolation.
Come thou my pardon and my love.

Come, rebuild the brokenness within.
Come, redress my fragile shelter.
Come, restore my hope.
Be thou to me one little flame in so vast a night.
And wait for me at the end of these my twisting paths,
for it is Thee that I love and none other.

h/t
From Father Mark at  Vultus Christi

"Didyme wrote this prayer. I took the liberty of translating it from the French. It is every sinner's psalm. The last two lines are extraordinary."

*Didyme/ a Postulant Prémontré in Belgium/his blog (All In French): "La beauté du Seigneur"

,

The inner quality of catholicity-A passage from Archpriest George Florovsky’s work entitled “The catholicity of the Church.”

The catholicity of the Church

A passage from Archpriest George Florovsky’s work entitled “The catholicity of the Church.”

The inner quality of catholicity

The catholicity of the Church is not a quantitative or a geographical conception. It does not at all depend on the world-wide dispersion of the faithful. The universality of the Church is the consequence or the manifestation, but not the cause or the foundation of its catholicity.

The world-wide extension or the universality of the Church is only an outward sign, one that is not absolutely necessary. The Church was catholic even when Christian communities were but solitary rare islands in a sea of unbelief and paganism. And the Church will remain catholic even unto the end of time when the mystery of the “falling away” will be revealed, when the Church once more will dwindle to a “small flock.” “When the Son of Man cometh, shall He find faith on the earth?” (Luke 18:8). The Metropolitan Philaret expressed himself very adequately on this point: “If a city or a country falls away from the universal Church, the latter will still remain an integral, imperishable body” (Opinions and Statements of Philaret, Metropolitan of Moscow, Concerning the Orthodox Church in the East, St. Petersburg, 1886, p. 53.). Philaret uses here the word “universal” in the sense of catholicity.

The conception of catholicity cannot be measured by its wide-world expansion; universality does not express it exactly. Καθολικη from Καθ σλου means, first of all, the inner wholeness and integrity of the Church’s life. We are speaking here of wholeness, not only of communion, and in any case not of a simple empirical communion. Καθ σλου is not the same as Κατα παντóς; it belongs not to the phenomenal and empirical, but to the noumenal and ontological plane; it describes the very essence, not the external manifestations. We feel this already in the pre-Christian use of these words, beginning from Socrates.

If catholicity also means universality, it certainly is not an empirical universality, but an ideal one; the communion of ideas, not of facts, is what it has in view. The first Christians when using the words ‘Ekklisía Katholikí (Εκκλησια Καθολικη) never meant a world-wide Church. This word rather gave prominence to the orthodoxy of the Church, to the truth of the “Great Church,” as contrasted with the spirit of sectarian separatism and particularism; it was the idea of integrity and purity that was expressed. This has been very forcibly stated in the well known words of St. Ignatius of Antioch:

“Where there is a bishop, let there be the whole multitude; just as where Jesus Christ is, there too is the Catholic Church” (Ignat Smyrn. 8:2).

These words express the same idea as does the promise:

“Where two or three are gathered together in My name, there am I in the midst of them” (Mt 18:19-20).

It is this mystery of gathering together (μυστηριον της συναξεως, Mystírion tis sinákseos) that the word catholicity expresses. Later on St. Cyril of Jerusalem explained the word “catholicity” which is used in the Creed in the traditional manner of his Church. The word “Church” means the “gathering together of all in one union;” therefore it is called a “gathering” (εκκλεσια, Ekklisía).

The Church is called catholic, because it spreads over all the universe and subjects the whole of the human race to righteousness, because also in the Church the dogmas are taught “fully, without any omission, catholically, and completely” (καθολικως και ανελλειπως) because, again, in the Church every kind of sin is cured and healed” (Catech. 18:23 (Migne P.G. 33 c. 1044)).

Here again catholicity is understood as an inner quality. Only in the West, during the struggle against the Donatists was the word “catholica” used in the sense of “universality,” in opposition to the geographical provincialism of the Donatists (Cf. Pierre Batiffol, Le Catholicisme de St. Augustin, I. (Paris, 1920), p. 212

— “Rappelons que le nom ‘catholique’ a servi à qualifier la Grande Eglise par opposition aux hérétiques … Le nom est vraisemblablement de création populaire et apparait en Orient au second siècle. Les tractatores du 4. siècle, qui lui cherchent une signification étymologique et savante, veulent y voir l’expression soit de la perfection intégrale de la foi de l’Eglise, soit du fait que l’Eglise ne fait pas acception de personnes de rang, du culture, soit enfin et surtout de fait que l’Eglise est repandue dans le monde entire d’une extrémité à l’autre. Augustin ne veut connaître que ce dernier sens.” Cp. Also Bishop Lightfoot, in his edition of St. Ignatius, v. 2 (London, 1889), p. 319. Note ad Loc.

The history of the Christian and pre-Christian use of the terms ekklisía katholikí (Εκκλησια Καθολικη) and katholikos (καθολικóς) generally in various settings deserves careful study; apparently there have been no special investigations on the subject. In Russian, reference may be made to the very valuable, though not exhaustive or faultless, article of the late Professor M. D. Muretov in the supplement to his book Ancient Jewish Prayers Ascribed to St. Peter (Sergiev Posad, 1905). See also Bishop Lightfoot, St. Ignatius, v. 2 (London, 1889), p. 310, note).

Later on, in the East, the word “catholic” was understood as synonymous with “ecumenical.” But this only limited the conception, making it less vivid, because it drew attention to the outward form, not to the inner contents. Yet the Church is not catholic because of its outward extent, or, at any rate, not only because of that. The Church is catholic, not only because it is an all-embracing entity, not only because it unites all its members, all local Churches, but because it is catholic all through, in its very smallest part, in every act and event of its life.

The nature of the Church is catholic; the very web of the Church’s body is catholic. The Church is catholic, because it is the one Body of Christ; it is union in Christ, oneness in the Holy Ghost-and this unity is the highest wholeness and fulness. The gauge of catholic union is that “The multitude of them that believed be of one heart and of one soul” (Act 4:32).

Where this is not the case, the life of the Church is limited and restricted.

The ontological blending of persons is, and must be, accomplished in oneness with the Body of Christ; they cease to be exclusive and impenetrable. The cold separation into “mine” and “thine” disappears.

The growth of the Church is in the perfecting of its inner wholeness, its inner catholicity, in the “perfection of wholeness”;

“That they may be made perfect in one” (John 17:23).

Love that is "Stronger than Death"....from: Marriage...Orthodox Perspectives-Fr. John Chryssavgis

Every sacrament is a transcendence of division and alienation.

In the case of marriage, each person must become conscious of the divine presence in the other.

Both husband and wife must pierce the curtain of distance and falsehood.

When this occurs, the marital union is stronger than death, not able to be "put asunder by anyone."

Excerpt from: Small Gems from What I am Reading Right Now:

Love, Marriage and Sexuality: Orthodox Perspectives-Fr. John Chryssavgis

(Right Sidebar)

photo:nevertorun

Here is born in Spirit-soaked fertility a brood destined for another City

From "THE TRUE BELIEVER" by Aidan Kavanagh, O.S.B. (full article can be found in Type list in right sidebar under 

"Excerpts/Current Books and Articles I am Reading"

"Yet even this is not enough, nor is it where the scandal lies. For to know him baptismally is to know him as we were first known when creation was new.

Baptismal iconography has always imaged Baptism as cosmic rebirth, Eden restored. Early baptisteries, decorated to resemble paradise, were filled with fertility, wines, sunlight, water, and a humid atmosphere.

They were gloriously womb-like, for from them issued a new People whose purpose in life was to beget others by the Church, Christ’s bride, in his power.

Thus the ancient inscription in the baptistery of the Pope’s cathedral in Rome read:

Here is born in Spirit-soaked fertility

a brood destined for another City,

begotten by God’s blowing

and borne upon this torrent by the Church their virgin mother.

Reborn in these depths they reach for heaven’s realm,

the born-but-once known by felicity.

This spring is life that floods the world,

the wounds of Christ its awesome source.

Sinner sinks beneath this sacred surf

that swallows age and spits up youth.

Sinner here scour sin away down to innocence,

for they know no enmity who are by

one font, one Spirit, one faith made one.

Sinner shudder not at sin’s kind and number,

for those born here are holy."

(Lateran baptistry inscription (fifth century))

A Tangled Web: the one needful thing for all bloggers---my token political post

Desperately Needed for Bloggers Everyone:

a microsecond of charitable thought before hitting the send button saying anything

"......the American Constitution is not linked to a concession of absolute truth. It is the Declaration of Independence that is anchored upon self-evident truth, and the relation between the two documents is virtually unexplored in the Supreme Court. Indeed, only Justice Thomas has really thought about it seriously, hence my admiration.

Does Barack Obama believe in the truth of the human person? Not surprisingly, he values the self-evident truths of the Declaration of Independence-even as he argues that the deliberative democracy established by our Constitution casts suspicion upon a claim of absolute truth. The founders, Obama observes, uniformly rejected all forms of absolute authority, whether that of the monarch, the high priest, or the majority. And yet, as John Paul II told us, democracy detached from absolute truth can be little more than another form of totalitarianism. Obama has similarly observed that absolutists can be correct-as the blunt wrong of slavery illustrates. “Sometimes,” Obama notes, “absolute truths may well be absolute.”

To reconcile the pragmatism of democracy with claims of truth requires that our minds be nourished by wide perspectives discussed freely and respectfully; it requires a heart full of grace, not anger. Within our own Catholic community, we need to bear in mind one further caution from our new president: that claiming public territory outside the church requires persuasion, not intimidation or force. Translating particularistic faith beliefs into rational argument is the stuff of democracy. “I may be opposed to abortion for religious reasons,” Obama said during the campaign, “but if I seek to pass a law banning the practice, I cannot simply point to the teachings of my church or [invoke] God’s will. I have to explain why abortion violates some principle that is accessible to people of all faiths, including those with no faith at all.” 

Of course, that is the very reason Cardinal Justin Rigali and Bishop William Lori were so quick to remind candidate Biden of the scientific basis for the church’s life perspective. Indeed one might ask, with the church having brought forth its scientific claim in so forthright and objective a manner as it has in modern encyclicals, is it not proper for the burden of evidence now to shift to those who, for religious or nonreligious reasons, believe unfettered abortion ought to be permitted?

It is a valid question; and were the right-wing Catholic blogs not so preoccupied with demonizing me and other brothers and sisters in Christ who backed our president-elect, perhaps the question would receive some competent discussion.

See My Right Sidebar section titled: just right over there, a little bit higher >>>

--EXCERPTS/CURRENT BOOKS AND ARTICLES I AM READING

FROM: A Tangled Web: The Election & the Blogosphere....read the whole article, link to source.

Photo: looking above the tangled web BY  Azazelle

Faith, "Knowing", and understanding.....Clipping the Wings of The Holy Spirit, taming The Word with words, and trading Faith for understanding

"It is as if theologians had difficulties in ‘holding together’ the various aspects of this act, as if human words and categories were not fully adequate to the totality of the baptismal mystery. There appeared a certain discrepancy between Baptism itself-its liturgy, its texts, rites and symbols-on the one hand, and the various theological explanations and definitions of Baptism on the other, between the act and its explanation, the sacrament and its comprehension…The most striking aspect of this discrepancy is the inability of modern or post-patristic theology to explain the relationship between Baptism and the Death and Resurrection of Christ…This clear affirmation [between Baptism and Pascha] did not remain central, however, when theology began to be understood and developed as a rational explanation and interpretation of the Christian faith. One continued to pay lip service to the baptismal ’sybolism’ of death and resurrection but the real meaning of the sacrament shiftwed elsewhere…

Alexander Schmemann, Of Water and the Spirit, p. 54-56

The simplest way to state the early approach to the sacraments is to say that the Church ignored the dichotomy in them of ‘form’ and ‘essence.’ and thus ignored the problem which at a later date became the problem of sacramental theology.  In the early Church the terms ‘likeness’ and ‘pattern’ most obviously refer to the ‘form’ of Bpatism, i.e. to the immersion of the catechumen in water and his rising up from it. Yet it is this very form which manifests, communicates and fulfills the ‘essence,’ is its very ‘epiphany,’ so that the term ‘likeness,’ being the description of the form, is at the same time the revelation of the ‘essence..’ Baptism being performed ‘in the likeness’ and ‘after the pattern’ of death and resurrection therefore is death and resurrection.One can say without any exageration that a new chapter began in the history of the Church when theology broke the ‘wholeness’ of this initial sacramental vision and experience, and broke it precisely by positing as the preliminary condition for the proper ‘understanding’ of sacraments the distinction in them between the ‘form’ and the ‘essence’ ; when, in other words, it decided that the ‘essence’ of a sacrament can and even must be known, determined, and defined apart from its ‘form.’

In this short essay we canot deal with the historical and spiritual factors which brought about this decisive change, this, in our eyes at least-‘original sin’ of all modern, post-patristic, westernized theology. What is important for us here is that this change progressively led to an entirely different understandingof the sacraments in general and Baptism in particular.

This new approach preserved, to be sure, the crucial different of the scaramental ‘form,’ yet for reasons quite different from those of the early Church.In the early Tradition the form is important because its very nature and function is ‘epiphianic,’ because it reveals the essence, truely is and fulfills it. And being the epiphany of the essence, the form is the means of its knowledge and explanation.

In the new approach, the form is no longer an ‘epiphany’ but only the external sign and thus the guarenteer that a particular ‘essence’ has been duly bestowed and communicated.  As to this ‘essence; itself, it can and must be known and defined apart from the ‘form’ and even prior to it, for otherwise one would not know what is being ’signified’ and ‘guaranteed’ by means of the form. To use one of the key terms of this new sacramental theology, the form is that which makes the sacrament valid but not the revelation of that which is made valid in the sacrament."

Alexander Schmemann, Of Water and the Spirit, p. 54-56

The Lifted Veil

 

photo:the lifted veil



from "The Temple Transparent" in The Fragrance of God

by Vigen Guroian

    Behold, I will send my messenger,
and he shall prepare the way before me;
and the Lord, whom ye seek,
shall suddenly come to his temple.
    Malachi 3:1, KJV

"This autumn, after an awful summer drought, the trees blazed in lustrous shades of red and orange, but the flames on their branched candelabras were short lived.
Heavy rains snuffed them out, and cold winds sent the leaves in trembling flocks to an early earthen rest. It brought to mind some lines from Robert Frost:

"The same leaves over and over again!
They fall from giving shade above
To make one texture of faded brown
And fit the earth like a leather glove"

                    ("In Hardwood Groves").

"One November morning, I was perched in a posture of prayer, as at a kneeling rail, on the second-story hall balcony that overlooks the great room of our new
home in Culpeper, Virginia. Out the Palladian window, my eyes followed the mowed path from the unfinished patio down the terraced perennial beds, in which
waved gay plumes of ornamental grass and dried bouquets of goldenrod, on through the vegetable garden, haunted by withered vines and skeleton stalks, into
the meadow, all amber this time of year, and out toward the gray scarf of naked trees and briar thicket that hugs Hungry Run.

"The sun rode low in the east, just high enough, however, to illuminate the wooded hill and pasture on the far side of the stream. The light, as in a Byzantine icon, seemed to issue not from an external source but from within temple walls. I missed this scene last fall. While our home was being built, I dug in dozens of shrubs and perennials and hundreds of spring bulbs on the backyard slope. But I worked late in the day, at sunset, when shadows shrouded the wood and pasture. My wife, June, and I moved in on Holy Week. By then, the daffodils that I had planted were spilling down the bank out back like yellow paint from a tipped-over bucket. And the maple trees were opening their clenched fists and drawing a sylvan veil over the temple sanctuary.

"In late November, the entire Blue Ridge rises transfigured.
As the leaves fall from the trees, the summer veil is lifted,
and darkness is made visible.
Through temples transparent, saints and sinners see into secret earthen sanctuaries.
I am reminded that when Jesus died on the accursed Tree,
the curtain of the Temple tore open,
and the Holy of Holies was shown.

"In late November, Advent begins, and the great Epiphany draws near.
The naked babe, blanketed in supernal light, is the Holy of Holies,
opened to ordinary eyes.
St. Ephrem the Syrian says that

    The Lord of all
    is the treasure store of all things:

    upon each according to his capacity
    He bestows a glimpse

    of the beauty of His hiddenness,
    of the splendor of His majesty.

    Hymns on Paradise, 9:25"