#Immaculate Conception (1992)

[oscarwetnwilde]

James Wilby in Lady Chatterley (1993), Immaculate Conception (1992), and You, Me And It. (1993) "I always seem to get these sort of roles. I think I'm the impotent young man of the 90s."

[undinecissy]

James Wilby smoking in Immaculate Conception (1992)

[cruger2984]

THE DESCRIPTION OF SAINT NARCISA DE JESÚS MARTILLO MORÁN Feast Day: August 30

Narcisa de Jesús Martillo was born on October 29, 1832 in the small village of St. Joseph in Nobol, Daule, Ecuador.

She was the sixth of nine children born to Peter Martillo and Josephine Morán, who were wealthy landowners. Her mother died in 1838 when she was the age of six and as result took up much of the domestic chores. She had a clear perception of her call to sanctity from an early age and was confirmed on September 16, 1839 at the age of seven.

She frequented a small wood near her home for prayer and contemplation in solitude. The guayabo tree near which she prayed, is today the destination for large pilgrimages. She chose Saint Mariana de Jesus as her patron with whom she identified and strived to imitate.

After her father died in 1852, Narcisa moved to Guayaquil at the age of 19 where she lived with a very prominent family. It is here where Narcisa began her mission of helping the poor and the sick and caring for abandoned children. She took a job as a seamstress to fund her mission as well as supporting her eight brothers and sisters. Narcisa then moved to the city of Cuenca where she went from home to home, living with whoever would take her including the Blessed Mercedes de Jesús Molina to allow herself greater privacy for prayer and penance.

In June 1868, Narcisa moved to Lima, Peru at the advise of a Franciscan, where she lived as a lay person in the Dominican convent of Patrocinio. Here, Narcisa followed a demanding daily schedule of eight hours of prayer, offered in silence and solitude. In addition, she devoted four hours of the night to various forms of mortification, including flagellation and the wearing of a crown of thorns.[1] She fasted on bread and water and took the Eucharist as her only forms of sustenance and was frequently seen in a state of ecstasy.

Towards the end of 1869, Narcisa developed high fevers for which medical remedies could do little. She died on December 8, 1869 - the feast of the Immaculate Conception.

Following Narcisa's death, the city of Lima acclaimed her as a saint, as did the people of Guayaquil and Nobol. The Dominican sisters of Patrocinio venerated her by guarding the memory of her virtues and careful preservation of her body. In 1955, her practically uncorrupted body was transferred from Peru to Guayaquil, and in 1972 her remains were returned to Nobol. The documents of the diocesan process of canonization were handed over to the Congregation for the Causes of Saints in 1964.

Pope John Paul II beatified her on October 25, 1992. On August 22, 1998, a shrine in her honour was dedicated in Nobol, where her uncorrupt body remains to this day. Pope Benedict XVI canonized her on October 12, 2008.

[oldchan]

Cathedral of the Immaculate Conception, 1992 (note spires are not reinstated)

[chanthaburi-temples]

Cathedral of the Immaculate Conception - 1992 (note spires not reinstated) and 2025

[martinwilliammichael]

Our Lady of Medjugorje called this rebellious teen to the priesthood

Heroine, cocaine, opium, marijuana, excessive alcohol, not to mention hallucinogenic drugs like mushrooms (psilocybin) and LSD – he consumed most of these before the age of 18, many before he turned 14, the addictions growing stronger as the existential emptiness deepened. What sounds like an introduction to a Hunter S. Thompson novel actually constitutes the autobiography of a Catholic priest. Fr. Donald Calloway of the Marians of the Immaculate Conception retells his dramatic and heart-wrenching life story in No Turning Back: A Witness to Mercy. [...]

So, what on earth could have turned this rebellious youth, this struggling addict, this “animal” (as he later described himself), into a devout Catholic priest, not to mention into an eloquent author of books on theology and Mariology?

It all began one night in March 1992 when, to the surprise of his friends, Donald decided not to go out partying, as was the usual routine, but to stay at home for the night. He felt immensely depressed, a longing and emptiness occupied his very being. Looking for a way to fill the time, he began browsing his parents’ bookshelf, not to find anything to read but, preferably, land on a National Geographic for the pictures. Instead, his hand landed on something else, an odd book about a subject so alien and obscure to the teenager that it was intriguing enough to read. The book was called The Queen of Peace Visits Medjugorje.    

Essentially, it was the story of the Marian apparitions in Medjugorje which brought on the crisis of his conversion. He was only one of the first of a long line of Christians who were to fall under the spell of the mystical Bosnian village, embracing that land of mystery.

“This book showed me a side of things I had never really heard of or experienced before, but I certainly could relate to the radical nature of the message…It wasn’t long before I realized this book was presenting me an offer to change my life and surrender to something greater than myself – to believe in God and be different. It was a revelation that required a revolution in my thinking. Could this be the way out I was looking for?”

He spent the whole night reading the book, until the early hours of the morning. In the process, the inner beings of his soul were transformed from the anxiousness and restlessness he previously experienced to a deep serenity and peace that radiated and pervaded his spirit. The messages of Medjugorje touched him on a higher level, the return to prayer, peace, fasting, a reconciliation with God and the need for conversion. For the first time, something offered him hope from his abusive past, from his life of sin and despair.

“The Virgin Mary was saying things that were so clear and captivating that I found myself moved and literally experiencing emotion in a deep way. This was a kind of emotion I hadn’t experienced since I was a little boy who really loved his mother and wanted to make her happy. And yet the Virgin Mary was saying that she was my mother, that she was the mother of those who had gone astray and was calling us back to God, to Jesus. She made it clear that she was not God, but she was pointing to her Son and saying He is the Messiah, the Savior of the world. I found myself totally falling in love with this mother, this woman.”

[...] Today, Father Calloway is the House Superior for the Marians of the Immaculate Conception and their vocations director. He preaches his story throughout the world, reaching countless of hearts. His life story is an example of grace and divine mercy in motion, through the intercession of the Blessed Virgin Mary and particularly her continuing work in Medjugorje.

Daniel Klimek, May 3, 2016

www.patheos.com

Hail, Mary, full of grace, the Lord is with you; blessed are you among women, and blessed is the fruit of your womb, Jesus. Holy Mary, Mother of God, pray for us sinners now and at the hour of our death. Amen.

[evening-primroses]

james wilby as alistair in immaculate conception (1992)

[chaunek]

|W6: Body modification| Beauty is the Beast

People constantly suffer from the steady stream of commercials and the messages accompanying them, both subtle and overt. However, ads specifically target women who bear the brunt of this onslaught.

Today's women are bombarded with messages about what it means to be attractive. Countless advertisements for women of all ages, shapes, and sizes promote this elusively attractive picture. As a result, women's self-esteem has suffered due to society's use of photo-shopped and computer-enhanced models in commercials.

According to several recent studies, the media significantly impacts women's self-esteem. Marsha L. Richins and Peter H. Bloch's "You Look 'Mahvelous': The Pursuit of Beauty and the Marketing Concept" was one of the first studies to look at the impact of cosmetics on women. Understanding adornments, objects "used to enhance the appearance and gain associated social advantages" (e.g., the bound feet of Chinese ladies) was the subject of this research project (Bloch and Richins, 1992)

Concept of ideal beauty

The ideal of feminine beauty is a socially constructed belief that portrays physical appearance as the most important quality a woman can have (Chiodo, 2015), and as such, all women should do all they can to achieve and maintain this level of attractiveness. This ideology is founded on heteronormative ideals and mainly discriminates against women of all sexual orientations without inquiry or hesitation.

The edited beauty

One more thing worth considering is how ideal beauty is shown in advertisements as immaculate. A slim ideal of beauty is depicted in advertisements, which generally feature perfectly proportioned figures, pale complexion, and luxurious hair. Because these pictures have been normalized, society is impacted and wants to look like those depicted in advertisements.

Like, c'mon, could you ever be Natalie Portman? And hope for the miraculous use of Dior mascara to transfer your straight lashes in to those photoshopped falsies?

References

Bloch, P. and Richins, M., 1992. You look “mahvelous”: The pursuit of beauty and the marketing concept. Psychology and Marketing, 9(1), pp.3-15.

Chiodo, S., 2015. Ethical topicality of the ideal beauty. Lebenswelt. Aesthetics and Philosophy of Experience, 6.

[firstsqualler]

my thoughts on the secret history

Did this book come out in 1992? Yes. Am I still going to talk about it now as if anyone cares? Yes.

I picked this one up because it has been hailed as a dark academia classic. It wasn’t anything like what I expected. I understand why TSH is a dark academia classic, however I definitely agree with others on Tumblr that it is more of a a warning than anything. The closed-off elitism of the Greek club is what causes their reckoning and the characters that Richard (and dark academia fans) idolize at the outset of the novel are slowly stripped bare and revealed as their broken and amoral selves. The writing changes dramatically after the halfway mark as all the buildup of the first half is turned on its head and the reader is brought along on the group’s fall from grace. I’m used to reading to relax and enjoy myself, but parts of this novel made me feel sick to my stomach with guilt and unease. Tartt does an incredible job of making the reader feel every moment of sickening anxiety that Richard experiences. The prose itself is very engaging and packed full of allusions to the classics that make you feel very intelligent when you understand them and as dumb as a brick when you don’t (quite intentionally, I think). The characters are layered and at first seem to be one thing and then turn out to be something else entirely. The Secret History is thoroughly entertaining and thought provoking, endlessly quotable, and a must read for fans of dark academia and critical analysis thereof. 

9/10

Spoilers under the cut

I loved the constant references to the classic and the parts that were in french, latin, and greek. The thing is, I didn’t understand most of these references and after a little while I gave up on searching them up. I think this effect was entirely intentional on Tartt’s part because it makes the reader feel just as alienated and ‘beneath’ Richard and his friends as the others at Hampden must have felt. Every time Richard and the others used Greek, it felt like they were throwing their elite classics education in my face. And I loved it.

I didn’t come away from this liking anyone except for Francis, Richard, and Judy Poovey, and in fact it surprises me that so many fans seem to like Henry when the novel makes it abundantly clear that he is a very manipulative and borderline villainous character, as are Charles and Bunny. Camilla’s characterization is a conundrum because we can only see her from Richard’s perspective. We learn comparatively very little about her because Richard’s narration of her focuses so heavily on his ‘love’ for her. I honestly don’t think that Richard even loves her at all, rather, he’s created an immaculate version of her in his mind that he obsesses over. Richard constantly combines small details about her, like the sweep of her hair or her feet or her eye color, into an approximation of her that would fall apart under close inspection. He can’t reconcile his perfect conception of her with the Camilla that sleeps with her brother and willingly drinks animal blood and runs around naked in the forest, so he doesn’t. I don’t think he ever confronts or accepts Camilla’s flaws, and I think that is an accurate representation of how men view women in real life.  

A book never made me more anxious in my life. When Julian saw the letterhead on the letter that Bunny wrote my stomach dropped and I felt ill. I could barely force myself to turn the page. The latter 250 pages left me constantly uneasy. Tartt did an incredible job of forcing the reader to suffer and wait for the other shoe to drop as the characters did. I don’t even have the words to describe how she did it, but it was amazing. 

I will probably come back to this topic later, but I can’t imagine anyone sat through this much writing as it is. 

[oscarwetnwilde]

Immaculate Conception (1992): Childbirth

[undinecissy]

James Wilby as Alistair in Immaculate Conception. (1992)

[craigthegoldfish]

icons: james wilby in immaculate conception (1992) dir. jamil dehlavi

[andfor-you]

James Wilby as Alistair

immaculate conception (1992)

[justforbooks]

André Robert Breton was born on February 18, 1896. He was a French writer and poet. He is known best as the co-founder, leader, principal theorist and chief apologist of surrealism. His writings include the first Surrealist Manifesto (Manifeste du surréalisme) of 1924, in which he defined surrealism as "pure psychic automatism".

Along with his role as leader of the surrealist movement he is the author of celebrated books such as Nadja and L'Amour fou. Those activities combined with his critical and theoretical work for writing and the plastic arts, made André Breton a major figure in twentieth-century French art and literature.

Breton was an avid collector of art, ethnographic material, and unusual trinkets. He was particularly interested in materials from the northwest coast of North America. During a financial crisis he experienced in 1931, most of his collection (along with that of his friend Paul Éluard) was auctioned. He subsequently rebuilt the collection in his studio and home at 42 rue Fontaine. The collection grew to over 5,300 items: modern paintings, drawings, sculptures, photographs, books, art catalogs, journals, manuscripts, and works of popular and Oceanic art.

French anthropologist Claude Lévi-Strauss, in an interview in 1971, spoke about Breton's skill in determining the authenticity of objects. Strauss even described their friendship while the two were living in New York: "We lived in New York between 1941 and 1945 in a great friendship, running museums and antiquarians together. I owe him a lot about the knowledge and appreciation of objects. I've never seen him [Breton] doing a mistake on exotic and unusual objects. When I say a mistake, I mean about its authenticity but also its quality. He [Breton] had a sense, almost of divination."

After Breton's death on 28 September 1966, his third wife, Elisa, and his daughter, Aube, allowed students and researchers access to his archive and collection. After thirty-six years, when attempts to establish a surrealist foundation to protect the collection were opposed, the collection was auctioned by Calmels Cohen at Drouot-Richelieu. A wall of the apartment is preserved at the Centre Georges Pompidou.

Nine previously unpublished manuscripts, including the Manifeste du surréalisme, were auctioned by Sotheby's in May 2008.

Works

1919: Mont de Piété – [Literally: Pawn Shop]

1920: S'il Vous Plaît – Published in English as: If You Please

1920: Les Champs magnétiques (with Philippe Soupault) – Published in English as: The Magnetic Fields

1923: Clair de terre – Published in English as: Earthlight

1924: Les Pas perdus – Published in English as: The Lost Steps

1924: Manifeste du surréalisme – Published in English as: Surrealist Manifesto

1924: Poisson soluble – [Literally: Soluble Fish]

1924: Un Cadavre – [Literally: A Corpse]

1926: Légitime défense – [Literally: Legitimate Defense]

1928: Le Surréalisme et la peinture – Published in English as: Surrealism and Painting

1928: Nadja – Published in English as: Nadja

1930: Ralentir travaux (with René Char and Paul Éluard) – [Literally: Slow Down, Men at Work]

1930: Deuxième Manifeste du surréalisme – Published in English as: The Second Manifesto of Surrealism

1930: L'Immaculée Conception (with Paul Éluard) – Published in English as: Immaculate Conception

1931: L'Union libre – [Literally: Free Union]

1932: Misère de la poésie – [Literally: Poetry's Misery]

1932: Le Revolver à cheveux blancs – [Literally: The White-Haired Revolver]

1932: Les Vases communicants – Published in English as: Communicating Vessels

1933: Le Message automatique – Published in English as: The Automatic Message

1934: Qu'est-ce que le Surréalisme? – Published in English as: What Is Surrealism?

1934: Point du Jour – Published in English as: Break of Day

1934: L'Air de l'eau – [Literally: The Air of the Water]

1935: Position politique du surréalisme – [Literally: Political Position of Surrealism]

1936: Au Lavoir noir – [Literally: At the black Washtub]

1936: Notes sur la poésie (with Paul Éluard) – [Literally: Notes on Poetry]

1937: Le Château étoilé – [Literally: The Starry Castle]

1937: L'Amour fou – Published in English as: Mad Love

1938: Trajectoire du rêve – [Literally: Trajectory of Dream]

1938: Dictionnaire abrégé du surréalisme (with Paul Éluard) – [Literally: Abridged Dictionary of Surrealism]

1938: Pour un art révolutionnaire indépendant (with Diego Rivera) – [Literally: For an Independent Revolutionary Art]

1940: Anthologie de l'humour noir – Published in English as: Anthology of Black Humor

1941: "Fata Morgana" – [A long poem included in subsequent anthologies]

1943: Pleine Marge – [Literally: Full Margin]

1944: Arcane 17 – Published in English as: Arcanum 17

1945: Le Surréalisme et la peinture – Published in English as: Surrealism and Painting

1945: Situation du surréalisme entre les deux guerres – [Literally: Situation of Surrealism between the two wars]

1946: Yves Tanguy

1946: Les Manifestes du surréalisme – Published in English as: Manifestoes of Surrealism

1946: Young Cherry Trees Secured against Hares – Jeunes cerisiers garantis contre les lièvres [Bilingual edition of poems translated by Edouard Roditi]

1947: Ode à Charles Fourier – Published in English as: Ode To Charles Fourier

1948: Martinique, charmeuse de serpents – Published in English as: Martinique: Snake Charmer

1948: La Lampe dans l'horloge – [Literally: The Lamp in the Clock]

1948: Poèmes 1919–48 – [Literally: Poems 1919–48]

1949: Flagrant délit – [Literally: Red-handed]

1952 Entretiens – – Published in English as: Conversations: The Autobiography of Surrealism

1953: La Clé des Champs – Published in English as: Free Rein

1954: Farouche à quatre feuilles (with Lise Deharme, Julien Gracq, Jean Tardieu) – [Literally: Four-Leaf Feral]

1955: Les Vases communicants [Expanded edition] – Published in English as: Communicating Vessels

1955: Les Manifestes du surréalisme [Expanded edition] – Published in English as: Manifestoes of Surrealism

1957: L'Art magique – Published in English as: Magical Art

1959: Constellations (with Joan Miró) – Published in English as: Constellations

1961: Le la – [Literally: The A]

1962: Les Manifestes du surréalisme [Expanded edition] – Published in English as: Manifestoes of Surrealism

1963: Nadja [Expanded edition] – Published in English as: Nadja

1965: Le Surréalisme et la peinture [Expanded edition] – Published in English as: Surrealism and Painting

1966: Anthologie de l'humour noir [Expanded edition] – Published in English as: Anthology of Black Humor

1966: Clair de terre – (Anthology of poems 1919-1936). Published in English as: Earthlight

1968: Signe ascendant – (Anthology of poems 1935-1961). [Literally: Ascendant Sign]

1970: Perspective cavalière – [Literally: Cavalier Perspective]

1988: Breton : Oeuvres complètes, tome 1 – [Literally: Breton: The Complete Works, tome 1]

1992: Breton : Oeuvres complètes, tome 2 – [Literally: Breton: The Complete Works, tome 2]

1999: Breton : Oeuvres complètes, tome 3 – [Literally: Breton: The Complete Works, tome 3]

André Breton died at the age of 70 in 1966, and was buried in the Cimetière des Batignolles in Paris.

Daily inspiration. Discover more photos at http://justforbooks.tumblr.com

[paulistfathers]

With sadness, we announce that our brother, Paulist Fr. William Joseph Cantwell, entered eternal life on September 8, 2020, at the Mary Manning Walsh Home in New York City. Fr. Cantwell was 94. He suffered from skin cancer and related issues. There is no indication his death was caused by COVID-19. He had been a priest for 64 years. September 8 was the 70th anniversary of his first promise to our missionary society. He was born August 11, 1926, in Bloomfield, NJ, a son of William Cantwell and Mary Louise Vander Schans Cantwell. He was in the U.S. Army during World War II, serving from 1944 to 1946. He graduated from Seton Hall College in June, 1949, and entered our novitiate on August 12, 1949. He was made his final promise to our society on September 8, 1953. He was ordained a priest on May 3, 1956, by Cardinal Francis Spellman, one of 17 men ordained that day. It was the largest ordination class thus far in Paulist history. From September 1956 to August, 1959, Fr. Cantwell was an associate pastor at St. Ann's in Boston, then a hub for Paulists who served at campus ministries in that city. In September, 1959, he headed west to St. Rose of Lima in Layton, UT, which was his base as a missionary through 1965. He then served as an associate pastor at several Paulist locations: St. Lawrence in Minneapolis, MN (1966 to 1969); the Church of St. Paul the Apostle in New York City (1969 to 1971); West Virginia University Newman Center in Morgantown, WV (1971 to 1974); Our Lady of Mercy in Plateau, AL (1974 to 1984); St. Peter's in Greeley, CO (1984 to 1986); Immaculate Conception Church in Knoxville, TN (1986 to 1988); and St. Patrick's in Memphis, TN (1988 to 1992). In September, 1992, Fr. Cantwell moved to the Paulist senior residence in Vero Beach, FL, from which he served at Holy Cross Church and other parishes in that community through 2015. In July, 2015, he moved to the Mary Manning Walsh Home, where he lived the rest of his life. Fr. Cantwell was preceded in death by two sisters, Mary Forsyth and Jane Byrne, and a brother, Richard Cantwell. In addition to his Paulist brothers, he is survived by several nieces and nephews. https://www.instagram.com/p/CE7iMHODd0K/?igshid=puq7405wnod3

[baby-prince-oppa]

As of October 13, 2019:

[Excerpts from the article]

Pope Francis declared England’s Cardinal John Henry Newman (1801-1890) and four women saints at the beginning of a festive Mass in St. Peter’s Square, October 13, attended by 50,000 people from all continents.

St. John Henry Newman (1801-1890) is the most famous English theologian in modern times. Born the son of a London banker, he was baptized in the Anglican church, began studies in Oxford at the age of 16, and was ordained an Anglican priest. After joining the Oxford Movement he sought to recover Catholic aspects within the Church of England but in 1845, putting aside his academic career, he decided to convert to the Catholic church and subsequently spent the last 40 years of his life as a parish priest in Birmingham, caring for the poor and writing works that have had a major impact on Catholic theology, including in the Second Vatican Council. Leo XIII made him a cardinal, but he never became bishop. Benedict XVI beatified him in England in 2010.

St. Dulce Lopes Pontes, often referred to as the Brazil’s Mother Teresa of Calcutta because of her great care for the poor, was born into a well-off family. She felt attracted to minister to the poor from an early age and joined the Missionary Sisters of the Immaculate Conception of the Mother of God and devoted herself to the education of workers and care for the poorest. She founded the largest charitable organization in Brazil that today includes a teaching hospital and educational center which provides free education for very poor children. She died in 1992 and when the cause for her canonization started when her body was found incorrupt. Benedict XVI beatified her in 2011.

St. Mariam Thresia was an Indian mystic who cared for the poor, the sick and lepers. She experienced visions and ecstasies and received the stigmata at the age of 33. Five years later, in 1914, she founded the Congregation of the Holy Family to care for families. Today it numbers some 1,500 sisters in communities around the world that care for families and run hospitals and schools. St. John Paul II beatified her in the year 2000.

St. Giuseppina Vannini is reportedly the first Roman woman to be canonized in over 400 years. She lost both her parents by the age of seven and grew up in an orphanage near St. Peter’s Basilica run by the Daughters of Charity. She wanted to join that religious congregation, but after being rejected due to her poor health, she then went on to found the Daughters of St. Camillus to care for the sick. Her order has today 800 sisters working in 22 countries. St. John Paul II beatified her in 1994.

The fourth woman, St. Marguerite Bays, was a laywoman mystic from Switzerland. She was a seamstress and dedicated herself to work in a parish and care for her family. She was miraculously cured from bowel cancer, but went on to suffer for Christ as she had requested and regularly experienced the stigmata during the rest of her life. St. John Paul II beatified her in 1995.

Recorded footage of the Canonization: