Media Network TwitterYOUTUBESoundcloudFACEBOOK www.prounione.itWebsite A Ministry of the Franciscan Friars of the Atonement N. 101 SPRING 2022 2532-4144 `Letter from the Director 2 James F. Puglisi , sa `Conference · Thursday, 9 December 2021 Teresa Berger 4 All Creation Worships: Re-thinking Liturgy in a Time of Ecological Emergency Presentation of Sorores in spe and Its Hermeneutical Presumptions `Conference · Thursday, 17 March 2022 Joris Geldhof & James Hawkey 21 To Serve The Present Age… Gillian Kingston 14 `Conference · Thursday, 20 January 2022 ` Conference · Thursday, 17 March 2022 Thomas O’Loughlin 30 Locating Contemporary Catholicism in Relation to Apostolicæ curæ: What It Can Tell Catholics about Themselves `Conference · Thursday, 17 March 2022 William Henn , ofm cap 41 Epistemological and Hermeneutical Approaches to Deal with the Resolution of Old Problems Now in a New Contexts Sorores in spe: How to Resolve the Remaining Issues Susan Wood , scl 48 `Conference · Thursday, 17 March 2022 `Conference · Thursday, 17 March 2022 Bruce Myers 53 When Symbols Speak Louder than Bulls: Present-day Glimpses of a Future Envisioned by Sorores in spe Sorores in spe from an Orthodox Viewpoint Tamara Grdzelidze 64 ` Conference · Thursday, 17 March 2022 Sorores in spe · Some Comments on Its Content and Possible Reception Erik Eckerdal 68 `Conference · Thursday, 17 March 2022 `Conference · Thursday, 17 March 2022 Sarah Coakley 73 Brief Response to Sorores in spe · What does this Mean for Theology, for Theological Education, for Parishes and Communities? `Conference · Thursday, 17 March 2022 James F. Puglisi , sa 76 Response to Sorores in spe · What does a Reconsideration of Apostolicæ curæ Mean for Theology, for the Way We Educate People in Theology, for Parishes and Communities, and for the Malines Conversation Group – What Should be Their Next Step? A Bibliography of Interchurch and Interconfessional Theological Dialogues compiled by Loredana Nepi 82 `Thirty-seventh Supplement · 2022 DIGITAL EDITION UT OMNES UNUM SINT SEMI-ANNUAL BULLETIN in this issue e-book issn number A publication about the activities of the Centro Pro UnioneDIRECTOR'S DESK CENTRO PRO UNIONE BULLETIN The Centro Pro Unione in Rome, founded and directed by the Franciscan Friars of the Atonement, is an ecumenical research and action center. Its purpose is to give space for dialogue, to be a place for study, research and formation in ecumenism: theological, pastoral, social and spiritual. The Bulletin has been published since 1968 and is released in Spring and Fall. CONTACT Address Via Santa Maria dell'Anima, 30 I-00186 · Rome – ITALY TwitterYOUTUBESoundcloud FACEBOOK Telephone (+39) 06 687 9552 Fax (+39) 06 687 9552 Media Network @EcumenUnity @CentroProUnione E-mail pro@prounione.it Website www.prounione.it IN THIS ISSUE 2 Centro Pro Unione Bulletin n. 101 - spring 2022 ith the progressive opening up after the pandemic, the activities of the Centro have been in full force as can be seen from the rich contributions of this issue of the Bulletin-Centro Pro Unione. We kick off this issue with the informative and challenging lecture of Prof. Teresa Berger, who offered last year’s annual Paul Wattson/ Lurana White Lecture: “All Creation Worships: Re-thinking Liturgy in a Time of Ecological Emergency”. Not only has the pandemic caused us to pause and reset how we live but also the ecological drama has serious consequences for how we live in dangerous times and how we will worship. Teresa offers some interesting suggestions on a way forward. Following up on last year’s symposium on synodality, Methodist lay leader Gillian Kingston shared thoughts on how the Methodist tradition lives its synodical reality in her talk during the Week of Prayer for Christian Unity’s celebration. In her lecture: “‘To Serve the Present Age...’,” she illustrated the similarities and differences within the Methodist tradition. The remainder of this issue’s articles come from a study day considering the Malines Conversations Group’s (MCG) report: “Sorores in spe. Sisters in the Hope of the Resurrection”. The MCG’s text takes into consideration the possibility of moving forward after Apostolicæ curæ condemnation of Anglican orders by asking some important epistemological questions of how to deal with ecumenical problems of the past today once there is a new context. The papers presented here deal with the the resolution of the remaining issues. The speakers came from the Anglican, Lutheran, Orthodox and Catholic ecclesial traditions and were women and men who have been actively engaged in ecumenical and theological research and in official dialogues. In addition to these lectures, the Centro co-sponsored with the John Paul II Institute for Interreligious Dialogue, a lecture by Prof. Menachem Lorberbaum, “On the Task of Theology. Theological Foundation of Interreligious Dialogue from a Jewish Perspective”. This lecture may be heard on of media page ― www.prounione.it/webtv/live/24-feb-2022 In addition to the conferences held over these past six months, we are happy to include the next installment of the Bibliography of Interchurch and Interconfessional Theological Dialogues compiled by our librarian, Dr. Loredana Nepi. It is the thirty- seventh supplement. As a remainder you can always have realtime updates to the bibliography by accessing our website at ― www.prounione.it/en/library/search `James F. Puglisi, SA •Teresa Berger •Gillian Kingston •Joris Geldhof •James Hawkey •Thomas O’loughlin •William Henn, Ofm Cap •Susan Wood, Scl •Bruce Myers •Tamara Grdzelidze •Erik Eckerdal •Sarah Coakley •James F. Puglisi, sa W Director's Desk E-book Digital Design · Espedito Neto 3 Centro Pro Unione Bulletin n. 101 - spring 2022 Andrealtimeaccesstoallofthedialoguesat ― www.prounione.it/dialogues ThreeeventsduringtheSpringofthisyear willbecoveredinthenextBulletin: Dr. Daniel PrattMorris-Chapmanspokeon “Newman, WesleyandtheLogicofUnity: AnInductive Ecumenism” andRabbiJackBemporadspoke on “Wisdom, VirtuesandVicesintheBook ofProverbs. SomePhilosophicalandEthical Considerations”. Finallywehostedthebook launchofaverytimelysubjectinlightofthe warintheUkraine: TheVaticanandPermanent NeutralityeditedbyMarshallJ. Breger & Herbert R. Reginbogin. TheFall’sprogramofeventswill includethecompletionandpublicationofthe secondphaseofourprogramPhaseIIofM.A.D. forEcumenismMutualAccountabilityDesk © which isonBaptismandthelaunchofthethirdphase whichwillhaveasthemeBecomingaSynodical Church. InOctober, theCentrowillhostthe presentationoftheeleventhreportofthe Methodist–RomanCatholicInternational Commission, “GodinChristReconciling: Onthe WaytoFullCommunioninFaith, Sacraments, andMission”. FollowinguplaterinOctober, theCentroandtheMethodistEcumenicalOffice Romewillco-sponsoranevent “TheHeritageof GeoffreyWainwrightasLiturgist, Theologian, andEcumenist”. InDecemberthetwenty-fifthPaulWattson/ LuranaWhiteannuallecturewillbegivenbyDr. ThomasF. Best, “(InCaseYouMissedIt): The EcumenicalWinterisOver”. Lastly, wewouldliketoannouncethe themefortheWeekofPrayer2023: Dogood; seekjustice. (Isaiah1:17) Inadditiontoournormalacctivities, the Centroalsowelcomedseveralgroupsfrom variousorganizations: NashotahHouseSeminary & TheLivingChurchInstitute, ledbyThe Rev’dMatthewS. C. Olver, andDrChristopher Wells, USA; theEcumenicalInstituteatBossey, Switzerland; MethodistLeadersfromEnglandled byDr. TimMacquiban; agroupofprofessorsand studentsfromLehrstuhlfürLiturgiewissenschaft Kath.-Theol. Fakultät, Würzburg, Germany ledbyProf. MartinStuflesser; aninternational ecumenicalgroupofleadersledbyDr. Matthew A. Laferty, DirectoroftheMethodistEcumenical OfficeRome; classesfromseveralRomanHigh schoolsledbyProfs. TeodoraandMargherita Rossi; twogroupsofAsianentrepreneursandthe STLclassesofourAssociateDirector, Prof. Teresa FrancescaRossi. Weinviteourreaderstoalwayscheck ourwebsitefordatesandeventsaswellasthe up-datingofourdatabaseontheinternational theologicaldialoguesandofcourseourtwo libraries: proanddialogo. ThisBulletinisindexedintheATLAReligion Database, publishedbytheAmericanTheological LibraryAssociation, 250S. WackerDrive, 16 th Floor, Chicago, IL60606 (www.atla.com). James F. Puglisi, sa ∙ Director LETTER FORM THE DIRECTOR4 Centro Pro Unione Bulletin n. 101 - spring 2022 Conference want to begin with an acknowledgement of the two co-founders of the Franciscan Society of the Atonement: Father Paul Wattson and Mother Lurana White. Although the theme of my presentation may at first sight seem to be at some distance from the ecclesial and ecumenical passion of these two, issues of creation were there, at the heart of the Franciscan spirituality that captured both Fr. Paul and Mother Lurana (Slide 02). What that Franciscan spirituality entails shines forth, for example, in Thomas of Celano’s first vita of St. Francis, written only a couple of years after Francis’ death in 1226. In this vita, Thomas narrates the (now famous) story of St. Francis preaching to the birds. Importantly for my subject, Thomas records that Francis not only preached to the birds – which is what Giotto depicts in his painting in the Basilica of St. Francis in Assisi (Slide 03) – but that Francis also encouraged them to praise. The latter is a key element in this story that often gets left out of the telling. Thomas of Celano writes: Among many other things, he [Francis] said to them: ‘my brother birds, you should greatly praise your Creator, and love Him always.’ … After the birds had listened so reverently to the word of God, he began to accuse himself of negligence because he had not preached to them before. From that day on, he carefully exhorted all birds, all animals, all reptiles, and also insensible creatures, to praise and love the Creator. 1 We can see, then, that there are deeply Franciscan resonances to my theme today. In addition, the theme of creation and “the integrity of creation” have also for quite some time now been part of ecumenical dialogues, and more recently have become an important focus of 1T homasof C elano , “The Life of Saint Francis,” in R egis J. a RmsTRong , J.a. W ayne h ellmann , and W illiam J. s hoRT , (eds.), The Saint, vol.1: Francis of Assisi: Early Documents, edited by (New York, NY: New City Press, 1999) 171-308, here 234. All Creation Worships: Re-thinking Liturgy in a Time of Ecological Emergency Professor of Liturgical Studies, Yale Institute of Sacred Music and Yale Divinity School Conference given at the Centro Pro Unione Thursday · 9 December 2021 I Slide 01 ░ ░ Slide 02 www.prounione.it/webtv/live/9-dec-2021 bit.ly/Berger-Podcast-Lecture-plus-QA-Dec-20215 Centro Pro Unione Bulletin n. 101 - spring 2022 ecumenical and liturgical work. For example, an ecumenical text produced in 2012 by the Methodist-Roman Catholic dialogue in the United States was dedicated to the theme “Eucharist and Ecology.” 2 Let me, then, move to the theme proper of my presentation, in which I want to re-think the meaning of “liturgy,” for a time of ecological emergency and planetary peril. To begin with, I am quite sure that you do not need me to offer statistics and data to substantiate the claim that we live in a time of planetary peril. The statistics, the data, and the images are readily available (Slide 04). The last U.N. Climate Summit (COP26) in the Fall of 2021 highlighted the looming climate chaos, once again and for all to see. However, this made headlines news only for the days of the conference. Sadly enough, the conference itself did not make decisive progress but instead found compromise positions, leading the World Council of Churches to express “disappointment and dismay.” Pope Francis’ appeal for urgent action, ahead of the Climate Summit, was not heeded. His larger vision of the moral imperative to act on climate change still awaits a response. As the Pope had already noted in 2020: 2 RCC-Methodist Ecumenical Dialogue in the U.S., “Eucharist and Ecology,” (2012), https://bit.ly/3P0rC4R URL Retrieved: 04 July 2022 We have just a few years – scientists calculate roughly fewer than 30 – to drastically reduce the emissions of gas and the greenhouse effect in the atmosphere. … Everything in the world is connected and that, as the pandemic has reminded us, we are interdependent on one another, and also dependent on our mother Earth. 3 What I am particularly interested in here is Pope Francis’ strong sense of the interconnectedness of everything. In what follows, I want to focus on one element of this vision of Pope Francis, and it is one that is actually is connected to Saint Francis’ vision too. This vision shines forth in particular in Pope Francis’ 2015 encyclical Laudato Si’. My own interest in this encyclical – rooted in my scholarly field of liturgical studies – has to do with the church’s liturgical life. Now, people will often say that liturgy is not what Laudato Si’ is about. Granted, this encyclical is not dedicated to liturgy. But Laudato Si’ does begins with a prayer and ends with two more prayers. And there is much to glean about worship and liturgy in the encyclical between these two prayers. I will spend this presentation trying to convince you of that. 3 Pope Francis, “Our Moral Imperative to Act on Climate Change – and 3 Steps We Can Take,” (Oct 10, 2020), online at: https://bit.ly/3aa9sPDURL Retrieved: 04 July 2022 ░ Slide 03 Slide 04 ░ Teresa BERGER6 Centro Pro Unione Bulletin n. 101 - spring 2022 Conference The heart of my argument goes something like this: Pope Francis, in Laudato Si’ and other texts, repeatedly gestures toward something like kinship relations between human beings and everything that exists. For example, harkening back to St. Francis, the Pope will refer to our “Sister Earth” or “Mother Earth,” although ultimately, he includes everything created in this kinship of creation. In various places in the encyclical, Pope Francis invokes a universal “family” – which might still be taken in an anthropocentric sense, as if he is thinking about the human family alone. But the Pope then goes on to invoke a “sublime communion” or a “universal communion” that clearly includes other-than-human beings alone. I want to hold that notion of a universal kinship between all that exists together with a vision embedded in an ancient liturgical text still in use today, the Te Deum. The English translation of the originally Latin text says, in a lovely rendering, “all creation worships You [God].” (Slide 05) In short, I will argue, based on Pope Francis’ sense of a universal communion with everything created and the claim in the Te Deum that all creation worships, that we ought to re-think the basics of Christian liturgy. We might begin by considering liturgy as a way of entering into God’s presence in communion with all that is – not only with the nice people who sit, stand, or kneel with us in church, but with everything created by God. After all, our creaturely siblings, and indeed all creation worships too. How might we get to understanding and, more importantly, to living worship like this? This will clearly require a conversion of sorts. “Ecological conversion,” a term first used by Pope John Paul II, is a good descriptor for such a new way of seeing, feeling, thinking, acting, and praying. Conversion always involves turning away from something, and turning towards something else. What I want to focus on in particular as something to turn away from is a view of liturgy and worship as what human earthlings offer, and they alone. Instead, I want to find ways of praying and celebrating the liturgy as beings-in-communion, not only with other human beings, or with the angels, but with everything created, too. Turning Away: From Seeing Worship as Something Only Human Beings Offer To flesh out what this entails, let me take a step back and reflect on where we have come from, particularly since the Liturgical Movement of the 20 th century, the Second Vatican Council, and the work of scholars of liturgy since then. I think it is fair to say that these have championed a particular image of liturgy. And since I have done this myself, I am not accusing anybody here, but simply describing what became the dominant image of worship over the last century or so. This image interprets liturgy as an encounter, specifically a dialogue, between God and human beings gathered for worship. That vision clearly had liberating potential in the twentieth century, coming as it did in response to a tradition that had imaged worship more like a court ceremonial, that is, an audience for lowly subjects who came to pay homage to their Sovereign, as was their duty. Another dominant image of liturgy, one that rose in favor especially during the Age of Enlightenment, was that of liturgy as a school or a classroom, where students gathered for instruction, often of a moralizing kind. Or, to invoke yet another image, this one more contemporary, we might today think of liturgy as a holy hotspot or charging station, where our batteries are recharged for the work of justice. It is important to stress that all of these images hold truth. I am not claiming here that any of them are wrong. They all are windows into a complex reality, each through their own lenses. A problem emerges, however, if and when any of these images become dominant or exclusive. Slide 05 ░ 7 Centro Pro Unione Bulletin n. 101 - spring 2022 With that caveat, I do want to advocate for one additional image here. This image is more expansive than the previous ones with their focus on God and human beings as dialogue partners in liturgy. To put this in a nutshell, I seek to enlarge the boundaries of the company we see ourselves keeping in worship. The Christian tradition actually holds rich possibilities for this. To begin with, we know ourselves to sing “in the presence of the angels” (Psalm 138:1). We also include those who have gone before, the saints, and our beloved dead. We even gratefully acknowledge that the sparrow finds a home and the swallow a nest to settle her young in God’s sanctuary (Psalm 84:4), and that birds listen to sermons, at least when St. Francis of Assisi is the preacher. All this goes to show that there is room, in the Christian tradition, to think about creation as a foundational part of the encounter of human beings with the Triune God in worship. For those interested in constructive theology, here is a quick map of how, theologically, one might argue for this: Step one: the universe is brought into existence, not by chance, but by the creative energy of God, the Uncreated Creator. – I do not think that there is any Christian who could not consent to that conviction. Step two: being created and called into existence is gift. Being created means being gifted into existence, loved into existence by God. The ultimate aim of being called into existence is flourishing. This orients everything created to thankful praise. Step three: creation, although deeply marred by sin, evil, and violence, is continuously God- sustained. God is present to what God has created throughout time. Step four: God entered this marred world in deepest intimacy by taking on human form in Jesus of Nazareth, living and dying as part of all created reality. It is important here to stress that we have routinely interpreted the Incarnation in very anthropocentric ways: God becomes human. Yes, God does indeed become human in Jesus of Nazareth. But that also means that God becomes the iron that runs through human blood, God becomes the star dust from which all life came, God becomes materiality. In other words, the Incarnation can be read more deeply than anthropocentrically: God enters material, created reality, all of it. Finally: everything God has created is on a journey through time to its ultimate fulfillment in God, when the profoundest response of everything created will be joyful adoration and worship. So much for a snapshot of how one might construct the underlying theological steps that help me get to where I want to go: namely, to think of liturgy in an expansive way, as a creation-wide practice of worship. For here, though, I will root my thinking mostly in Pope Francis’ Laudato Si’. As I mentioned earlier, key for me is the startling move Pope Francis makes in envisioning kinship relations between human beings and Sister Earth. 4 These are familial – not familiar! – categories. To think of human beings as part of a vast family that ultimately includes everything created is revelatory. “Revelatory” does not mean “new” here, but rather a compelling and fresh claim about reality. This claim shifts not only how we think about the cosmos and creation, but how we think about human beings, too. Pope Francis puts it thus: The created things of this world are not free of ownership: ‘For they are yours, O Lord, who love the living’ (Wis 11:26). This is the basis of our conviction that, as part of the universe, called into being by one Father, all of us are linked by unseen bonds and together form a kind of universal family, a sublime communion which fills us with a sacred, affectionate and humble respect. 5 The notion of a universal communion of everything created, is there in Laudato Si’ from beginning to end. In the original Latin of the encyclical, the term is simply universalis communio. 6 Interestingly, Pope Francis did not invent the term. 4 See the opening words of Laudato Si’: “Our common home is like a sister with whom we share our life and a beautiful mother who opens her arms to embrace us”. Pope Francis, Encyclical Letter Laudato Si’ on Care for our Common Home (2015), at https://bit.ly/3OP87NiURL Retrieved: 04 July 2022, # 1. 5Laudato Si’ #89. 6 Cf. Laudato Si’, #76 and #11. Teresa BERGER8 Centro Pro Unione Bulletin n. 101 - spring 2022 Conference It already appears about 100 years earlier, in Fr. Pierre Teilhard de Chardin’s text, “The Priest.” (Slide 06) In this meditation, Teilhard de Chardin writes, in his native French, about a “communion universelle” that he experienced in the trenches of World War I (of all places). 7 For a scholar of liturgy, such communion-language speaks loudly, of course. Communion, after all, is a deeply liturgical term: we go to communion; we receive communion; we pray in communion with the Pope, and the living and the dead. I, as a Western-rite Roman Catholic, am in full communion with Eastern-rite Catholics, and in many ways in communion, even if not full communion, with all Christian siblings who are not Roman Catholic. To return to Pope Francis, his claim is not simply “poetic” exuberance. His language might be poetic, of course, but it is not “merely poetic.” On the contrary. There are deep theological insights here. And this notion of kinship with everything created, as it appears in Laudato Si’ and other texts, has immediate consequences, not only for lived life but also for worship. For example, Pope Francis claims in Laudato Si’ that the interconnection God has established between us and everything around us forces us to feel the desertification of the soil almost as a physical 7T eilhaRdde C haRdin , “The Priest,” in: Writings in Time of War, trans. by René Hague (New York: Harper & Row, 1968) 205-224, here 215. ailment, and the rapid extinction of species as a painful disfigurement. 8 The German translation of the encyclical puts it in even starker terms than the English text, in naming this disfigurement something like a maiming or an amputation. That is to say, we should experience the extinction of other species as an amputation, a loss to our own bodily existence and wellbeing. Furthermore, the Pope describes species extinction as a loss of worship-life: “because of us, thousands of species will no longer give glory to God by their very existence.” 9 The same thought also re-appears in a remarkable passage in the post-synodal Apostolic Exhortation after the Synod on the Amazon. The text claims: if we enter into communion with the {Amazonian rain-}forest, our voices will easily blend with its own and become a prayer: ‘as we rest in the shade of an ancient eucalyptus, our prayer for light joins in the song of the eternal foliage.’ This interior conversion will enable us to weep for the Amazon region and to join in its cry to the Lord. 10 (Slide 07) This passage gives voice to a chorus, a blending of human voices with the voices of the foliage of the Amazon rainforest. And this blending of voices is not just any sound, it is song, the hymn of the foliage. This vision allows a glimpse of 8Laudato Si’, #89. 9Laudato Si’, #33. 10 Pope Francis, Querida Amazonia (2020), # 56. ░ Slide 07 Slide 06 ░ 9 Centro Pro Unione Bulletin n. 101 - spring 2022 what worship calls us into: something infinitely larger than a group of nice human beings gathered in a human-built sanctuary. Rather, this broader vision is one of a vast, natural, shared space of worship, a communion with all that exists. Worship here becomes visible as a way of life of all creation and human beings as part of a creaturely family. Turning To: Worship in Communion with Everything Created If we were to turn away from a vision of worship as the task of human beings alone, what might it look like to appreciate worship in communion with everything created? A first question has to be whether such a seemingly novel vision of worship can be substantiated from within the Christian scriptures and the history of worship through the centuries. My answer to that is simply and emphatically, yes. Both Pope Francis and St. Francis are not eccentric outliers in the Christian tradition. They articulate something that is there, in the tradition, over the centuries. However, this particular element has often been occluded in the ways we display the liturgical tradition, or it has been relegated to “mystical” experiences or “poetic” utterances, as if these are not real, or somehow marginal. Here are some glimpses of what is there in the tradition, beginning with the scriptures. Psalm 148 is particularly poignant: Praise the Lord! Praise him, sun and moon; praise him, all you shining stars! Praise him, you highest heavens, and you waters above the heavens! Let them praise the name of the Lord, for he commanded and they were created. He established them forever and ever; he fixed their bounds, which cannot be passed. Praise the Lord from the earth, you sea monsters and all deeps, fire and hail, snow and frost, stormy wind fulfilling his command! Mountains and all hills, fruit trees and all cedars! Wild animals and all cattle, creeping things and flying birds! 11 After this long list of worshippers, human beings are the last to be invited to join in and praise the Lord. If one studies the text closely, the psalmist is actually envisioning an antiphonal cosmic choir here. One side is represented by voices in heaven and above the earth (sun, moon, stars). The other side is made up of voices from the earth (the sea monsters, fire, hail, snow and frost, stormy wind, mountains, hills, fruit trees, cedars, etc.). Human beings sing on that side, with the earthly crowd. Importantly, Psalm 148 does not stand alone in the biblical witness. The Song of the Three Youth in Daniel 3, the so- called Benedicite (Dan 3:52-90), which might itself be an elaboration of Ps 148’s list of creaturely worshippers, also situates human prayer within a clearly more-than-human community of praise. So do the hymns in the last book of the New Testament, the Book of Revelation (Rev 4-5). And the same theme runs through 2,000 years of Christian history. It is, for example, voiced at the end of Tertullian’s treatise on the Lord’s prayer: “all creation prays” (orat omnis creatura). 12 It appears in the so-called Apostolic Tradition, in the Anaphora of St. James, and in the Catechetical Homilies of Theodore of Mopsuestia. It is sounded again and again in hymnic texts, such as the Phos Hilaron, the Te Deum, and the Gloria Laus et Honor. 11 Psalm 148:1, 3-13; NRSV. 12 Tertullian, De Oratione, # 29. Teresa BERGERNext >