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Indian Sherwani For men 2012

Indian Sherwani For men 2012

Indian Sherwani For men 2012

Indian Sherwani For men 2012

Indian Sherwani with dhotii 

Indian Sherwani For men 2012

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Indian Sherwani For men 2012

Indian Sherwani For men 2012

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Engagement Sherwani 2012-2013

Engagement Sherwani 2012-2013

Engagement Sherwani 2012-2013

Engagement Sherwani 2012-2013

Engagement Sherwani 2012-2013

Engagement Sherwani 2012-2013

Engagement Sherwani 2012-2013

Engagement Sherwani 2012-2013

Engagement Sherwani 2012-2013

Engagement Sherwani 2012-2013

Engagement Sherwani 2012-2013

The Prodigal God

During these first two weeks of Lent I've found Fr. Richard Rohr's little book of daily meditations, Wondrous Encounters: Scripture for Lent, incredibly helpful. Today, for example, he enthusiastically cites today's liturgical readings, from Micah 7:14-15; 18-20 and Luke 15:1-3; 11-32, to remind us of God's utter generosity.

Micah:
14 Shepherd your people with your staff,
the sheep of your inheritance,
those dwelling alone in a forest
in the midst of Carmel.
Let them graze in Bashan and Gilead, as a long time ago.
God agrees


15 As in the days when you came
out of the land of Egypt,
I will show Israel wonderful things...
...18 Who is a God like you, pardoning iniquity,
overlooking the sin of the few
remaining for his inheritance?
He doesn’t hold on to his anger forever;
he delights in faithful love.
19 He will once again have compassion on us;
he will tread down our iniquities.
You will hurl all our sins
into the depths of the sea.
20 You will provide faithfulness to Jacob, faithful love to Abraham,
as you swore to our ancestors
a long time ago.


Luke:
1 All the tax collectors and sinners were gathering around Jesus to listen to him. 2 The Pharisees and legal experts were grumbling, saying, “This man welcomes sinners and eats with them.”
3 Jesus told them this parable...
...11 Jesus said, “A certain man had two sons. 12 The younger son said to his father, ‘Father, give me my share of the inheritance.’ Then the father divided his estate between them. 13 Soon afterward, the younger son gathered everything together and took a trip to a land far away. There, he wasted his wealth through extravagant living.


14 “When he had used up his resources, a severe food shortage arose in that country and he began to be in need. 15 He hired himself out to one of the citizens of that country, who sent him into his fields to feed pigs. 16 He longed to eat his fill from what the pigs ate, but no one gave him anything. 17 When he came to his senses, he said, ‘How many of my father’s hired hands have more than enough food, but I’m starving to death! 18 I will get up and go to my father, and say to him, “Father, I have sinned against heaven and against you. 19 I no longer deserve to be called your son. Take me on as one of your hired hands.” ’ 20 So he got up and went to his father.


“While he was still a long way off, his father saw him and was moved with compassion. His father ran to him, hugged him, and kissed him. 21 Then his son said, ‘Father, I have sinned against heaven and against you. I no longer deserve to be called your son.’ 22 But the father said to his servants, ‘Quickly, bring out the best robe and put it on him! Put a ring on his finger and sandals on his feet! 23 Fetch the fattened calf and slaughter it. We must celebrate with feasting 24 because this son of mine was dead and has come back to life! He was lost and is found!’ And they began to celebrate.


25 “Now his older son was in the field. Coming in from the field, he approached the house and heard music and dancing. 26 He called one of the servants and asked what was going on. 27 The servant replied, ‘Your brother has arrived, and your father has slaughtered the fattened calf because he received his son back safe and sound.’ 28 Then the older son was furious and didn’t want to enter in, but his father came out and begged him. 29 He answered his father, ‘Look, I’ve served you all these years, and I never disobeyed your instruction. Yet you’ve never given me as much as a young goat so I could celebrate with my friends. 30 But when this son of yours returned, after gobbling up your estate on prostitutes, you slaughtered the fattened calf for him.’ 31 Then his father said, ‘Son, you are always with me, and everything I have is yours. 32 But we had to celebrate and be glad because this brother of yours was dead and is alive. He was lost and is found.’”


Richard Rohr's point is that Micah, in saying what he did, had no idea that Jesus, many years later, would read those words, take them into his heart, think about them and let them form his convictions about God, and then share this good news with others in his ministry. I found myself wondering at what age Jesus might first have been exposed to the prophet, and what words of Micah's passage might have jumped out at him. Surely, if we're to judge by what Jesus later said, they were ideas such as: pardoning, overlooking, delighting in faithful love, compassion, faithfulness, etc.

With that foundation, Jesus set out, in his early 30's, to talk with and to share with anyone who'd listen his convictions about God whom he experienced as his "Father". With that background, we can now appreciate how understandable and believable Luke's recollection of the story is which Jesus told in order to convey this others. We can identify, probably with both those siblings, who obviously never seemed on the best of terms, because we, too, have had some of those same kinds of experiences in our own lives. We, too, have known how difficult it is to be humble enough to say we've acted really foolishly, or to work up the courage to ask forgiveness, particularly of a family member. We've also known it from the other angle: to feel resentful and cheated when we think we've done our best, with little apparent return, while someone else who's squandered their life away, comes out on top.

"What kind of experience of God," asks Richard Rohr, "allowed a peasant prophet to say such things on his own authority and eight centuries before Jesus said much the same? You have got to know this is quite amazing and game-changing." (p. 57)

In Memoriam: Fr. Lawrence Heiman, C.PP.S. (1917-2012)

During my freshman and sophomore years at St. Joseph's College, Rensselaer, IN, two priests were significant figures in my formation: my spiritual director, Fr. Robert Lechner, C.PP.S., and our college choir director, Fr. Larry Heiman, C.PP.S. Fr. Lechner passed on to his eternal reward on February 22, 1999, and this year, Fr. Larry followed on February 26, the day before my birthday.


In the summer of 1956 Fr. Lechner began what became a respected international philosophical journal, Philosophy Today, and enlisted me as his typist. The other priest with whom I worked closest during this time was Fr. Heiman, college choral and liturgical music director. Larry, then 39, had come to St. Joseph’s in 1944 immediately after his ordination in December, 1943, and was assigned to teach Latin and Greek. When Fr. Paul Speckbaugh, C.PP.S. (1905-1944) died about 10 months later, Larry was asked to step in as both Dramatics director and Music instructor. He spent several summers at Catholic University, Washington, D.C. and earned an M.A. in Speech and Dramatics, with minors in Music and English. During his 58 years of teaching at St. Joseph’s, Larry directed theatrical productions, choir, band, and the glee club. His work with the latter included a half-time show for the Chicago Bears, as well as special performances with the Alverno College (Milwaukee) Glee Club, and Handel’s Messiah in Chicago’s Orchestra Hall.


Larry was an engaging person, terribly bright, always in motion, seemingly untiring. He had some difficulty with his heart, but it never seemed to slow him down an iota. I remember being concerned because of his intensity and non-stop activity. His cheeks always looked rosy on his fair skin. He was an excellent teacher, intense and intriguingly expressive as a director. There was only one time while he was directing the choir that our singing flat-out collapsed. It was during evening Benediction one Lent. We were singing a motet and somehow one of the sections went off course. Larry did a yeoman’s job trying to prompt us with notes, keeping time, and cuing in all the sections. He finally was forced to stop and start over, but was able to laugh about it with us afterwards. He usually had a smiling and cheerful demeanor; I doubt that I ever saw him really angry. He may not always have been pleased with our singing, but he never took it out on us personally.


In 1957 Fr. Heiman was sent to Rome to study at the Pontifical Institute of Sacred Music, where he earned a Licentiate and Master’s Degree in Gregorian Chant. He returned to Rome again in 1968-1969 to work towards a Doctorate in Sacred Music at the Pontifical Institute. In February, 1970 he defended his thesis in an hour-and-a-half-long session, in Italian, before five expert judges! The title of his thesis is so typical of Larry: The Rhythmic Value of the Final Descending Note after a Punctum in Codex 239 of the Library of Laon! He was then 53 years old, and one of very few in the U.S. to earn a doctorate from the Pontifical Institute. He was the founding father of the National Association of Pastoral Musicians, the Church Music Association of America, and the Composers Forum for Catholic Music. After I left St. Joseph’s I was amazed at Larry’s continued stamina and the expansion of his musical work there. In 1960 he founded the Rensselaer Program of Church Music and Liturgy, which he directed for 35 summers. It remains the longest-running program of its kind. In 1998 he began the summer Gregorian Chant Institute. Though "retired", he continued to teach a History of Art course, which he'd introduced to the College curriculum in 1956, as well as music courses at the College. 


The responsibility of directing the Schola, and eventually the choir, with which Fr. Larry entrusted me in 1956 gave me a tremendous boost in self-confidence as a young seminarian. I considered it truly an honor and a privilege to be tutored by someone of his caliber. It also surprised me because I was far from being the best singer among my classmates, and I played no instrument. But I apparently had a good feel for Gregorian chant, thanks to Fr. Volk’s and Fr. Larry’s training, and a fair sense of rhythm and timing. 


By the end of July, 1956, I was directing the Schola and held evening Schola classes for Fr. Heiman periodically. I regularly intoned the Benediction hymns in chapel for the whole college community, sometimes daily, during this time. In the fall that year Larry invited me to begin rehearsing with a sub-group of the college Glee Club, called The Singing Seventeen. The most notable in the group was a freshman, Greg Petrin, of Russian descent, who had an extraordinarily rich, powerful, and very deep bass voice. I was always delighted when Fr. Heiman scheduled us to sing Hospodi Pomiluij = Lord, Have Mercy, a traditional Eastern liturgical chant, where Greg and the basses had a major part.


On November 26, 1956, Fr. Heiman and the seminarians traveled to Jefferson City, MO, where we sang for the installation of Bishop Joseph Marling, C.PP.S. (1904-1979) as Diocesan Bishop the next day. We left St. Joseph’s College at 10 AM, probably followed the route across Illinois to Peoria, then down to Hannibal, MO where we crossed the mighty Mississippi, my first sight of it. We'd seen two other rivers that same day: the Illinois and the Missouri. We ate dinner in Louisiana, MO, southeast of Hannibal, then continued on to arrive in Jefferson City around 8 PM. My diary notes: “went to see movie in Jeff. City - ‘War and Peace’. Excellent.” The truth is that Jim Franck, my classmate and roomie for the trip, and I saw most of it, but had to leave early to get back to the motel before our "curfew". We stayed at Kolb’s Motel, which I describe in the diary as “Luxurious living!” The next day we had Mass in the morning at St. Mary’s Hospital, breakfast at the Missouri Hotel (“Scrumptious!” says the diary). The Installation Mass was probably at midday and there was undoubtedly a banquet afterwards. There’s a rather unenthusiastic reference in the diary to a concert which we apparently gave at the banquet: “Concert went pretty well.” 


The diary mentions something about recording songs on tape. Apparently Fr. Heiman had me record the choir and/or Schola at times so that he could use the tapes at various meetings which he attended. My diary notation for May 2 reads: “Recorded [Flor] Peeters’ ‘Ave Maria’ for Fr. Heiman to take to Missouri convention.”


Fr. Larry continued to have me direct occasionally through the spring and summer of 1957. The highlight was when Larry asked me to direct a glorious new Mass by a Spanish composer, Bilbao on Easter Sunday. Other opportunities were on the feast of Pentecost, June 9, for the college Solemn High Mass; on June 12, the 3rd anniversary of St. Gaspar’s canonization; on June 19 when I directed a group of seven seminarians, plus two of our college instructors, Frs. Aloysius O’Dell and Ernest Lucas, C.PP.S., for a Confirmation service at the parish in Goodland, IN; on June 20 for the Corpus Christi Solemn Mass; and on June 23, the college Parent’s Day, when we again sang the Bilbao Mass. 


A 2002 student from the Gregorian Chant Institute accurately described one of Larry’s most striking traits: “...the most amazing thing for me concerns his hands. When he conducts chant, his hands are beautiful, so expressive, so filled with prayer.” In our classes with him Larry had emphasized the importance of good chironomy so many times, and I remember well, and often tried to emulate, Larry’s beautiful and prayerful technique. When I visited St. Joseph’s in July, 1995, for an gathering of former priests and brothers and their families, I had a chance to chat awhile with Larry, by then 78, and to thank him for all that he’d given me during my two years there. In 2002, Fr. Heiman was given the prestigious Jubilate Deo award from the National Association of Pastoral Musicians. After 63 years of campus life, Larry finally retired to St. Charles Seminary, Carthagena, OH, in 2007.

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A Clarification & An Apology

Today I received an email from Mr. Frank X. Blisard, some of whose material I used on the blog on May 24, 2010. I'm reproducing his comments here in full in order to give complete credit to his original article. To Mr. Blisard I offer my appreciation for his clarification, as well as an apology for the sloppy way I handled this in the first place, with the hope that this will set it right.


HRA
---------------------------------------------------------------------------------------------------------------

Dear Rev. Allagree,

On your blog, "The Good Heart," in an entry dated Monday, May 24, 2010, you posted a large fragment of my article, "The Seven Gifts of the Holy Spirit—A Re-Examination," which was originally published in This Rock  Magazine, Vol. 17, No. 10 (December 2006), pp. 36-39.  For your convenience, here is the URL for the blog-page in question: http://thegoodheart.blogspot.com/2010/05/understanding-seven-gifts-of-spirit.html

While I am gratified and grateful that you found my writing on this subject worthwhile, and that you have exposed my insights to a wider and more "diverse" audience than otherwise would be the case, I must insist that you at least cite in full the source of my article.  I would also appreciate it if you would include the following hyperlink to the full article: http://archive.catholic.com/thisrock/2006/0612uan.asp

Finally, I note that the fragment you posted cuts off in mid-paragraph, at a quite important point in my argument.  The paragraph in question is lacking only one sentence (set in boldface in the exceprt below):

"The seven gifts are designed to be used in the world for the purpose of transforming that world for Christ. Isaiah 11 vividly portrays what these gifts are to be used for: to do what one is called to do in one’s own time and place to advance the kingdom of God. The specific, personal details of that call do not come into focus until one has realized his very limited, ungodlike place in the scheme of things (fear of the Lord), accepted one’s role as a member of God’s family (piety), and acquired the habit of following the Father’s specific directions for living a godly life (knowledge). This familiarity with God breeds the strength and courage needed to confront the evil that one inevitably encounters in one’s life (fortitude) and the cunning to nimbly shift one’s strategies to match—even anticipate—the many machinations of the Enemy (counsel). The more one engages in such "spiritual warfare," the more one perceives how such skirmishes fit into the big picture that is God’s master plan for establishing his reign in this fallen world (understanding) and the more confident, skillful, and successful one becomes in the conduct of his particular vocation (wisdom)."

Please do what you can to make sure this paragraph is reproduced in its entirety.

Thank you.

Frank X. Blisard
PO Box 58
Titusville NJ 08560
609-818-9309
frankblisard@msn.com   

Faith-full Discipleship

If there’s something we might think long and hard about during Lent, it’s the cost of being a disciple of Jesus.  He himself knew the cost. Mark wrote his account of the Gospel 40 years or so after Jesus’ death, at a time when hope within the Christian community may have been fading.  In perhaps the most difficult passage in all Scripture for us modern believers to understand in the context of the first-century Church, Mark writes (Mk 8:31-38) that “[Jesus] said this bluntly...”: that the Son of Man, God’s anointed, must suffer many things; be rejected by his community’s civil and religious leaders; and be killed in order to rise again.

Jesus’ followers can’t comprehend this.  Peter, who only moments before had acknowledged Jesus as “the Christ”, in the name of all the other Apostles, doesn’t want to hear this.  He and the others don’t understand the mission. The common idea of the Messiah at that time was of a powerful leader who would overthrow Israel’s enemies with the “shock and awe” of military might; who would purify worship at the Temple; as well as one who would make Israel the exemplary People of God: economically, politically, and spiritually.  What Jesus was now saying didn’t measure up to Peter’s or the others’ expectations. What is the price one has to pay to have faith in Jesus, to set one’s heart on him, to be his disciple? I suggest at least three things.

1) To be a faith-full disciple of Jesus means to measure people and reality by God’s standards, not by human standards.

Mark writes: “...Peter took [Jesus] aside and began to rebuke him. But when Jesus turned and looked at his disciples, he rebuked Peter. ‘Out of my sight, Satan [adversary]! You do not have in mind the things of God, but human things.’”  Self-centered blindness and lack of understanding is the “human thing” here.  The issue is clearly between God’s standards and ours. As all followers of Jesus throughout the ages, you and I struggle to live our faith in a society and a world which seems intent on honoring just about everything, except the self-sacrificing, self-giving service which Jesus modeled in his life.  Just as Peter, we presume that God should deal with evil as we do, namely, by not dealing with it.  Like Peter and the others, we really don’t like to dwell much on the suffering Jesus, or on the Cross.  Much less do we choose to deal with it when it touches our own lives.  We’d rather reject it, deny it, run away from it, get it over with as quickly as possible if we must deal with it, even if resurrection is ultimately promised.  To be a faith-full disciple of Jesus means to measure people and reality by God’s standards, not by human standards. 

2) To be a faith-full disciple of Jesus means to expect a fate no better than Jesus’ fate. 

Mark relates Jesus’ message to hearers of his own time who, by then, would have be very familiar with the threat to their movement of the confiscation and destruction of their own property, and of the possibility of experiencing martyrdom because of their beliefs.  “If anyone would come after me, you must deny yourself and take up the cross and follow me.  For if you want to save your life you will lose it, but if you lose your life for me and for the gospel, you will save it.”  To deny oneself involves setting aside all those favored ties which hold me back from committing myself to Jesus wholeheartedly.  Jesus poses two rhetorical questions in the Gospel:  1) “What good is it for a person to gain the whole world, yet forfeit one’s soul (life)?” 2) “What can a person give in exchange for one’s soul (life)?”  

Jesus challenges our continual attempts to preserve ourselves and protect our own interests. He exposes the futility of our trying to secure our lives through trust in wealth and power, to surround ourselves with material possessions, to cling to other people in selfish, possessive, dominating relationships. It’s as though we presume that we can somehow evade inconvenience, suffering, and, eventually, death by clinging for dear life to the “good life”, that we can be in control of every aspect of our life.  We foolishly run from the sure knowledge that ultimately all those things and people will have to be given up and let go.  What is it so worth protecting that makes us so terrified of handing our lives over to Jesus in faith??  Dietrich Bonhoeffer writes: “To deny oneself is to be aware only of Christ and no more of self, to see only him who goes before and no more the road which is too hard for us...”

To be a faith-full disciple of Jesus means to expect a fate no better than Jesus’ fate. 

3) To be a faith-full disciple of Jesus means standing in solidarity and loyalty to him, whatever the challenge to our discipleship. 

Jesus‘ warning is uncompromising.  Whoever is ashamed of Jesus to the point of denying him is “selling out” before God.  St. Paul, in Romans 8, asks what could possibly justify denying our loving God.  “Who will separate us from the love of Christ? Will hardship or distress, or persecution, or famine, or nakedness, or peril, or sword?”  Is there anything in our experience which could cause us to deny that Man on the Cross?? Paul responds to his own question: “No,...For I am convinced that neither death, nor life, nor angels, nor rulers, nor things present, nor things to come, nor powers, nor height, nor depth, nor anything else in all creation, will be able to separate us from the love of God in Christ Jesus our Lord.” Nothing could merit our utter devotion as much as the living God who, not sparing even the Son, “gave him up for us all”; nor as much as God’s beloved only Son, Jesus, “who loved us.” To be a faith-full disciple of Jesus means standing in solidarity and loyalty to him, whatever the challenge to our discipleship. 

Dietrich Bonhoeffer, a Lutheran pastor executed by the Nazis during World War II, a truly faithful and courageous disciple of Jesus, left us this moving testimony in his book The Cost of Discipleship:  “ ...Jesus Christ must suffer and be rejected.  This ‘must’ is inherent in the promise of God -- the Scripture must be fulfilled... Just as Christ is Christ only in virtue of his suffering and rejection, so the disciple is a disciple only in so far as [one] shares [the] Lord’s suffering and rejection and crucifixion...If our Christianity has ceased to be serious about discipleship, if we have watered down the gospel into emotional uplift which makes no costly demands and which fails to distinguish between natural and Christian existence, then we cannot help regarding the cross as an ordinary everyday calamity, as one of the trials and tribulations of life.  We have then forgotten that the cross means rejection and shame as well as suffering...It is not suffering per se but suffering-and-rejection...for the sake of Christ...The opposite of discipleship is to be ashamed of Christ and his cross... Discipleship means allegiance to the suffering Christ...”