-
When the Vulcan Man Travelled…
From time to time, I mention the family business I used to be involved in: Vulcan Iron Works Inc., which was in my family (with one break) for 144 years. We did a great deal of business outside of the U.S., especially for the offshore oil industry. From about 1960 until the early 1980’s, offshore was booming and not just in the Gulf of Mexico.
Until Delta started its foray into international travel in the late 1970’s, and for some time afterwards, the airline of choice for “the Vulcan man” was Pan Am. My three trips to China to do business there in 1981-3 were largely on Pan Am. Our senior field service man, Jess Perry, just about wouldn’t fly anyone else overseas.
So it was with some fascination that I saw the Wall Street Journal’s piece on Anthony Toth’s replica of Pan Am’s first class cabin on the 747.If you want to see what overseas flying was like in the 1970’s and 1980’s on this airline, this is a unique opportunity to do so, and for me it brought back many memories.

-
The Strange and Wonderful Story of Sister Germaine
It’s not very often that I do what I would call “heartwarming” stories on this blog. Perhaps I should do more; in the world we live in, we could use a few every now and then. But so many of them are, to put it bluntly, “hokey” or trite.
This one is an exception.
One my “blog partners” is The Ancient Star-Song, AFAIK the most visited ongoing music blog for “Jesus Music” of the 1960’s and 1970’s. Its webmaster, “Diakoneo,” has built a real ministry around bringing back to life the music of an era of Christian witness that’s too often (and sadly) forgotten. He’s done this through many personal struggles and the endless issue of the copyright. (Personally, I hope that what I do in ministry is remembered in any way thirty or forty years out, but I digress…)
In addition to music from Evangelical sources, he posts music from Roman Catholic ones as well. In the wake of Vatican II and the wide-reaching changes in Roman Catholicism that took place in those years, some very creative music came out. Evangelicals are generally ignorant of it, and Catholic traditionalists (including the current Holy Father) would rather see it forgotten, but for those of us who were Roman Catholic in those days, the impact cannot be swept under the rug.

One very early album of this kind is Sister Germaine’s Songs of Salvation. Released in 1966, it was a pioneering work at the dawn of contemporary Roman Catholic music. Some of that music, such as the late Peter Scholtes’ They Will Know We Are Christians By Our Love is better known, but this one is a gem. Alternating between narrative and song, it makes for good listening.
Diakoneo posted this in May 2007, one of his first postings. Five months later he got a posting from “Lisa” which speaks for itself:
Thank you so very much for making this album available to me.
It is a very special memory/heirloom for me, as “Sister Germaine” is my mother!
Most of her convent disbanded due to problems involving the bishop. He thought the Glenmary Nuns were too progressive.
Sister Germaine and many of her convent sisters left Glenmary to search out God in the real world.
Later, she ran into my future father in university, fell in love, married, and had two daughters. (I am the first.)
Many of her memorabilia items from “back in the day” were destroyed in an accident (including her guitar.) Even though we were able to retrieve her album, it was not in the best condition for copying to play on modern sound systems.
Now I am to be married, and because of your website, I will be able to play her music at the ceremony.
My mother, formerly known as “Sister Germaine …America’s singing nun”; is a wonderful, kind and loving woman. The harshness of the world has never embittered her, and she continues to bring joy to those around her.What a sweet gift it will be, when she hears her voice singing the melodies she created, during the wedding!
Thanks again.
God bless,
LisaWhen you cast seed out, you never know what will come back. May we all continue to do what God has called us to do, even if the fruit is not immediately evident.
-
Why I Don’t Agree With the Concept of the “Sacrifice of the Mass”
Kim Dwyer took strong exception to my statement in “Think Before You Convert” that “(t)he Catholic view of the Mass as a sacrifice–which is tied up with their view of the church–is unbiblical.” Given that this is an important subject (Abu Daoud also dealt with it recently) I think some elucidation is in order.
Side note to my evangelical friends: I am one of those people who hold to the Biblical view that Jesus Christ is really present in the Eucharist. I deal with this subject at length in Reflections on an Orthodox View of the Eucharist and will not discuss that further here.
First, let’s allow her idea that Jesus Christ’s sacrifice is “a perpetual sacrifice, ever present till the end of time when he will come in glory to judge the living and the dead.” This is because all things are perpetual in God: his knowledge, his love, etc. God is above time, and moreover anything attributed to God is essential to him. (I won’t get into the dispute about the nature of attributes in God, i.e., Moses Maimonides vs. Aquinas et.al.) That sacrifice was, as she goes on to point out, “the reason he came into time and space from eternity.”
Tying the real presence of Our Lord in the Eucharist and the perpetuity of all things in God, the question remains: is the Mass a sacrifice in and of itself, or it is the re-enactment and/or extension of the original sacrifice? The scripture makes that answer clear:
But, this priest, after he had offered one sacrifice for sins, which should serve for all time, ‘took his seat at the right hand of God,’ and has since then been waiting ‘for his enemies to be put as a stool for his feet.’ By a single offering he has made perfect for all time those who are being purified. (Hebrews 10:12-14, TCNT)
Given that there is only one sacrifice, and that the nature of this sacrifice is unique, the Mass must be an integral extension of the original sacrifice.
Roman Catholicism’s presentation of the concept of the “Sacrifice of the Mass,” however, is at best confusing and at worst misleading.
Part of the problem is unwittingly pointed out by Kim herself:
…Our Saviour did sacrifice Himself once on the cross, but also on the night of the last supper, made a new covenant which is Himself, in the sacrifice of His Sacred body and blood…
Are we talking about one sacrifice or two? Our Lord’s institution of the Eucharist must be seen in totality and in unity with his sacrifice on the Cross. The whole core of the salvific history, starting at the Upper Room and going through the Passion and death to the Resurrection, must be seen from a theological standpoint as one event. The making of the New Covenant not only refers to the Last Supper but to the Cross itself. Pushed to its limit, calling the Mass a sacrifice per se implies that Jesus Christ is sacrificed on the Cross again each time, and this is unacceptable. Putting the emphasis on the relationship (which certainly exists) of the Mass and the Last Supper doesn’t solve the dilemma.
And that leads us to the next problem, which I alluded to in the original article: the nature of the Catholic priesthood and the church itself. The Catholic Church regards its priests as successors of the Jewish priests who ministered in the Temple (which is, BTW, the origin of replacement theology.) Moreover the Church regards itself as the active dispenser of God’s grace through the sacraments, with the possibility of withholding same if the occasion calls for it.
Tying the two together, however, runs into this problem:
This was the High Priest that we needed–holy, innocent, spotless, withdrawn from sinners, exalted above the highest Heaven, one who has no need to offer sacrifices daily as those High Priests have, first for their own sins, and then for those of the People. For this he did once and for all, when he offered himself as the sacrifice. The Law appoints as High Priests men who are liable to infirmity, but the words of God’s oath, which was later than the Law, name the Son as, for all time, the perfect Priest. (Hebrews 7:26-28, TCNT)
To put the priesthood on the level that Roman Catholicism does certainly leads one to conclude that the “Sacrifice of the Mass” is more akin to those in Judaism than the one complete sacrifice effected by Our Lord Jesus Christ, which leads one to wonder what advantage was gained by Our Lord’s saving work on this earth.
It is these two reasons why I have difficulty with Roman Catholicism’s concept of the “Sacrifice of the Mass.”
-
“African Anglicans do not need the Pope’s intervention”
Indeed they don’t, according to Ugandan Archbishop Henry Orombi:
AFRICAN Anglicans do not need the Pope’s intervention over consecration of gay bishops, the Archbishop of the Church of Uganda, Henry Luke Orombi, has said.
Pope Benedict XVI on Tuesday announced new initiatives allowing Anglicans to enter full communion with the Catholic Church while preserving elements of their spiritual and liturgical tradition.
Orombi said such measures by the Vatican are not called for in the African Anglican Church, which he said had successfully resisted liberalism from Western countries.
“Anglo-Catholic Anglicans have been disillusioned by the liberal churches in the West that created a theological crisis with their liberal attitude to sexuality. Many of them would be happy with the Pope’s initiative. But the African Church does not need that because it is strong on biblical theology,” he argued.
Being strong on Biblical theology is the deal. The African churches most active in GAFCON tend to come from the “Protestant” side of Anglicanism, so they don’t have the affinity to Rome that the TAC types do. (How an Anglo-Catholic province like the West Indies will deal with this will be really interesting.)
And the African Anglicans, having upended ecclesiastical colonialism once, are doubtless unenthusiastic about taking orders from another European centre of power. After what the AC’s been through, I can’t blame them.
-
Santana: Black Magic Woman, and the Isolation of Academia
This week’s music alluded to in the novel The Ten Weeks is Santana’s “Black Magic Woman,” a song that got a good deal of radio play at the time the novel is set. But I’d like to digress a bit and use it to illustrate how academics (and I am one, part time at least) can be out of touch with reality.
My wife is an independent music teacher, has been for many years, and is a member of the Tennessee Music Teachers Association. I usually travel with her to their annual meeting, which allows me to take in the piano recitals and other cultural events. For the most part, music education in the U.S. (esp. at the collegiate level) is centred around what is improperly called “classical” music, even though that style of music is about 5% of what people actually listen to.
With the cultural events come the feeds. (I mean the eating feeds, not the RSS ones.) One year we were at one function where the opening entertainment was done by a member of the jazz faculty of the local university. That was a nice treat, but at the end of the performance he had to excuse himself because he wanted to take his son to hear Carlos Santana.
One of my wife’s college faculty colleagues turned to me and asked, “Who’s Carlos Santana?”
The video below should explain it all…
