Tuesday, April 17, 2007

Oncale's Restaurant




Grandpère and I went to eat at Oncale's Restaurant in Chackbay today. He had a yen for crawfish etouffée. I like my own crawfish etoufée recipe the best, and I told him that, but he retorted, "Well, you never cook it any more." Fair enough.

Anna Oncale, the proprietor of the restaurant, is 83 years old, and still does the cooking and works the tables. Her picture is above.

Behind the restaurant is a large dance hall that was once a foot-stomping place back in the day, however the glory days are past. Anna showed us a framed copy of this article by David Jacobs in The Daily Comet, which tells of those days:

But Anna Oncale, 82, who said she founded the place with her late husband, Herbert, 60 years ago, remembers when patrons came from as far away as Grand Isle and Morgan City to dance, drink and, sometimes, get a bit rowdy.

“We had dances here for 31 years,” she said Thursday, standing near her empty wooden dance floor ringed with tables sporting plastic tablecloths. “Once we had 600 people here. Some of them had to stand outside.”

....

They had dances every weekend. She said New Orleans legend Irma Thomas performed there, but most, like the Bel-Airs and Billy Wray & Show Band Royale, are long forgotton. But the beer was cold, and there weren’t all that many entertainment options at the time.

They had a few bouncers, and Oncale herself would wield a big stick from time to time with folks who had one, or two or six, too many.

“You had to have something happening, or you wouldn’t have a crowd,” she said. “One might want to hit the other one, so you had to stop them. They would come back in holding each other by the neck.”

But she said they were mostly well-behaved, and the patrons in her many photographs don’t look like ruffians. The pictures are undated, with black-and-white shots of men in hats and ties and women in ankle-length dresses giving way to color photos of less-formal customers with shaggy hair.


Quite a few folks who grew up around here have told us that they met their spouses at Oncale's. The dance hall is a sight to behold. It's still in good shape, with its large wooden dance floor intact. The juke-box with the old songs on it still stands in the hall. It's a shame that it's not used any more.

She said she has turned down an offer of $100,000 for her building, which features several rooms, including her living quarters in the back. The numerous antiques, like the dusty piano, the clock over the bar featuring the Budweiser clydesdales, and more heavy furniture than she could possibly use, might be worth thousands to collectors as well.

MadPriest, if you are around, I think you would have loved the place in your - ahem - younger days.

Before Katrina, tour groups from New Orleans would stop and eat at the restaurant, but the tourist trade has dried up. While we were there, only two others were at lunch.

Chackbay and Choupic are small communities up the road from us. Just in case you don't know, choupic is also a fish. I have never eaten it, but folks around here fish for it and eat it.

I remember hearing that the fish must be cooked while it's fresh, so I Googled around and found this recipe at Landing Big Fish, which I thought was informal and amusing. It includes this cautionary advice:

...also try to fillet the fish fresh, that way the meat does not turn to "cotton". After you have cut the slab off lay it on a pan and try to pull out any loose scales. Don't worry if you don't get them all just watch out for them when eating.

A Somber Day

It's hard to know what to say on the day after the tragedy of yesterday. Add to that the sobering post by Juan Cole at Informed Comment in which he says this:

I keep hearing from US politicians and the US mass media that the "situation is improving" in Iraq. The profound sorrow and alarm produced in the American public by the horrific shootings at Virginia Tech should give us a baseline for what the Iraqis are actually living through. They have two Virginia Tech-style attacks every single day.

....

I[Cole] wrote on February 26,


' A suicide bomber with a bomb belt got into the lobby of the School of Administration and Economy of Mustansiriya University in Baghdad and managed to set it off despite being spotted at the last minute by university security guards. The blast killed 41 and wounded a similar number according to late reports, with body parts everywhere and big pools of blood in the foyer as students were shredded by the high explosives. '

That isn't "slow progress" or just "progress," the way the weasels in Washington keep proclaiming. It is the most massive manmade human tragedy of the young century.
(My bolding)

To keep informed of the real story in Iraq and the Middle East, I read Professor Cole nearly every day.

How do we bear this state of affairs? Sometimes it's overwhelming for me. I do what I can do in my small way to try to change things. It's pitifully little; may God forgive my sins of omission.

And I pray.


From the Carmina Gadelica:

THE ROCK OF ROCKS
On the Rock of rocks
The peace of Peter and Paul,
Of James and John the beloved,
And of the pure perfect Virgin,
The pure perfect Virgin.

The peace of the Father of joy,
The peace of the Christ of pasch,
The peace of the Spirit of grace,
To ourselves and to our children,
Ourselves and our children.


And I look for a word from the Lord.


From the Lectionary:

Psalm 5:1-3

Give ear to my words, O Lord;
give heed to my sighing.
Listen to the sound of my cry,
my King and my God,
for to you I pray.
O Lord, in the morning you hear my voice;
in the morning I plead my case to you, and watch.


1 John 2:7-11

Beloved, I am writing you no new commandment, but an old commandment that you have had from the beginning; the old commandment is the word that you have heard. Yet I am writing you a new commandment that is true in him and in you, because the darkness is passing away and the true light is already shining. Whoever says, ‘I am in the light’, while hating a brother or sister,* is still in the darkness. Whoever loves a brother or sister lives in the light, and in such a person* there is no cause for stumbling. But whoever hates another believer* is in the darkness, walks in the darkness, and does not know the way to go, because the darkness has brought on blindness.

Monday, April 16, 2007

Jesus Wept

Prayer for the dead at Virginia Tech:

Eternal rest grant unto them, O Lord, and let perpetual light shine upon them. May they rest in peace. Amen.

Prayer for the families and friends of the dead and for the wounded and their families and friends:

God our Father, send your healing love upon them; heal them in spirit, soul and body. Give them strength and courage to go on with their lives, and above all, give them your peace that passes understanding to keep their minds and hearts. Amen.

Prayer for all students, faculty, staff, and administrators at Virginia Tech:

Lord God, send your Spirit upon everyone at Virginia Tech. Give the leadership wisdom, knowledge and understanding as they move forward. Bless everyone and heal them and draw them together in the power of your love. Amen.

Sunday, April 15, 2007

The Incredulity of Saint Thomas


The Incredulity of Saint Thomas by Caravaggio
Jesus and Thomas

But Thomas (who was called the Twin), one of the twelve, was not with them when Jesus came. So the other disciples told him, ‘We have seen the Lord.’ But he said to them, ‘Unless I see the mark of the nails in his hands, and put my finger in the mark of the nails and my hand in his side, I will not believe.’

A week later his disciples were again in the house, and Thomas was with them. Although the doors were shut, Jesus came and stood among them and said, ‘Peace be with you.’ Then he said to Thomas, ‘Put your finger here and see my hands. Reach out your hand and put it in my side. Do not doubt but believe.’ Thomas answered him, ‘My Lord and my God!’ Jesus said to him, ‘Have you believed because you have seen me? Blessed are those who have not seen and yet have come to believe.’


John 20:24-29

In his sermon today, my rector reminded us that even as Thomas demonstrated his unbelief when the other disciples told him of seeing Jesus, upon Jesus' second appearance, Thomas made a deeply profound declaration of faith as he said, "My Lord and my God."

It seems to me that if we claim to be people of faith, we must (if we are honest with ourselves) accept that, like Thomas, faith and doubt exist side by side within each one of us.

Do click on the picture and get the larger view. It's so beautiful.

Saturday, April 14, 2007

When They Came For Me...

Yesterday, I drifted over to David Virtue's site. I should know better. It's an astonishing experience.

I'm not giving a link, but the post that I reference is titled, "When They Came For Me There Was No One Left To Speak Out".

First off, David quotes Martin Niemoller:

When the Nazis came for the communists,
I remained silent;
I was not a communist.
When they locked up the social democrats,
I remained silent;
I was not a social democrat.
When they came for the trade unionists,
I did not speak out;
I was not a trade unionist.
When they came for the Jews,
I did not speak out;
I was not a Jew.
When they came for me, there was no one left to speak out.


Good enough, except that Niemoller's list is not all-inclusive of every group the Nazis came for.

Then David says this:

Friedrich Gustav Martin Niemöller's words, uttered more than 50 years ago, ring with an ominous clarity as we watch the slow evisceration of orthodox Episcopalians in the American Episcopal Church. Never has the prominent German anti-Nazi theologian and Lutheran pastor's words resounded with so much terror as we watch what is happening to the nation's premier church that has seen numerous presidents, senators and community leaders pass through its hallowed doors.

Just as Niemoller became one of the founders of the Confessing Church which opposed the nazification of German Protestant churches, we are seeing today in the U.S., with the homosexualization of The Episcopal Church, the rise of confessing churches that stand in opposition to the pansexual (LGBT) agenda that is ripping and tearing at the fabric of a once proud denomination.
(Bolding is mine.)

Hold on. One of the targeted groups that Niemoller left off his list of folks the Nazis came to get are the "pansexuals".

I need a minute to work this out. Niemoller is speaking against the Nazis. The Nazis arrested and killed "pansexuals". Now Virtue compares the Episcopal Church to the Nazis, because they call for equal rights for "pansexuals". I don't believe that logic holds up. Of course, I could be wrong.

Virtue sinks lower and lower with each paragraph in the post, and I won't quote more. Niemoller's words resound with terror for them now! I'm convinced. Fear is their fuel. The comments are unbelievable. The folks there have a seige mentality, a "they're out to get us" mindset that comes from where? Just amazing. I really should know better than to go there.

Perhaps the Episcopal Church was "a once proud denomination". I hardly think it can be so today, and if the pride is gone, that's quite a good thing.

Friday, April 13, 2007

The Dillenkoffer Endowment

My sister's wealthy, gay friend wrote to me to tell me that he has set up an endowment scholarship fund in her memory. Here's the information on the eligibility for the scholarships:

The Dillenkoffer Endowment was formed to support gay, lesbian, bisexual, and transgendered teens with college tuition grants in Kansas and Missouri.

Gay teens across the country continue to face personal and academic challenges unlike those faced by their straight classmates. In addition to challenges at school, many face rejection by their families and the community at large as well as religious persecution. Even violence is not uncommon. Statistics show gay teens are more likely to abuse substances, drop out of school, run away from home, be involved in prostitution and attempt suicide.

The Dillenkoffer Endowment's mission is to:

* recognize and reward gay teens who are able to succeed in the face of personal and academic challenges;

* help them achieve even greater success through higher education; and

* provide them with the tools to be role models to others as they become young adults.


If you go to the site you will find pictures of my sister in all the transformations of her appearance. She was given to making drastic changes rather quickly and often. She was a lovely person, and I miss her terribly still, as she was my closest confidante. The one-year anniversary of her death is near the end of this month. The address of the site is www.dillenkoffer.org/

I'm sure she looks upon this with great delight.

Six Weird Things About Me

My "friend" Eileen, whom I will never forgive, has tagged me for the meme. Only six? I could go on and on.

1. I am claustrophic. After several hours on a plane, I want to break a window and jump out.

2. I have acrophobia. I can't go more than two steps up on a ladder, or I get dizzy. Once, at the top of Mont Blanc, after ascendng the inside steps to the very tip, I had to descend the outside steps sitting on my bottom. The steps were metal grating that you could SEE THROUGH!

3. I love my time alone. (Is that weird?)

4. I have gephyrophobia (fear of bridges) over water, even bridges over untroubled water.

5. I am the quintessential Jewish mother, even though I'm not Jewish.

6. I'm with Doxy. I simply cannot pass the meme on.

Correction: Eileen did not tag me; it was Julie+. My humblest apologies to you, Eileen.

Thursday, April 12, 2007

Auden Centenary In York

Henry Alford writes in "Shouts and Murmurs" for The New Yorker, this short humorous piece titled The Knowledge, inspired by an article in The Times noting that cabdrivers in York have been memorizing Auden's poems to entertain their passengers who are visiting the city for the centenary celebration. Here's an excerpt from Alfords piece:

’Ewas me Norf, me Souf, me East and West,

Me working week and me Sund’y rest,

Me noon, me midnight, me talk, me song;

I thought that love would last forever: I was wrong.


’E ’ad a gentleman friend, Mr. Auden did, dinnee? Bit of a trouser man, orroight? That seems to be the way nowadays, innit, wif actors and M.P.s and clergy and wot ’ave you. In my day, there weren’t a need to fling yer spanky knackers into other folks’ faces all jumble-wumble and ’ere’s-mine-guv’nor. Though the missus did drag me to see Mr. Rudolf Nureyev at the ballet once. That man packed a full bag of groceries, dinnee?


The whole thing is quite funny and short, so definitely click on the link to read the rest.

Note to MadPriest: this is much more your sort of thing, but I decided that I would have it.

The anniversary occurred on 21 February 2007, so it's probably too late to plan to attend.

Wednesday, April 11, 2007

"Clarity And Charity" From Bishop Jenkins

Since I do not know whether the comment moderation is kept up to date on the Diocese of Louisiana website, I'll go ahead and post Bishhop Jenkins' response along with my email to him at the website: (See Bishop Jenkins' Response below)

A Response to the House of Bishops
The Clarity and Charity of a Self-Differentiating Act

Each action taken by a leader or a group in leadership towards clarity is not necessarily a movement towards differentiation. The difference between mature leadership and tyranny is that the former makes room for points of view differing from the majority, while the latter can hardly tolerate divergence from the majority opinion. As Ed Friedman once noted, “the more monolithic the system, the more dissent is seen as destructive.” Both the differentiated leader and the tyrant may be clear and well defined but clarity alone does not make an action a mature response. To quote Ed Friedman, “The critical issue in determining differentiation is the ability to tolerate difference.” The paradox between clarity as differentiation or as tyranny is defined in part by the attempt of the leader or group in power to coerce the other into accepting the majority opinion.

Dissent from the actions of various General Conventions does not imply a desire to “divide our Church.” I am one who has a deep “love for the Episcopal Church, the integrity of its identity, and the continuance of its life and ministry.” I have for years suggested that the Episcopal Church should separate (do not hear what I am not saying) in order that we need not separate. Again, this is a concept put forward by Rabbi Friedman. By “separate in order not to separate”, I do not mean division or schism. I am not talking about parallel jurisdictions, as the concept seems to have been put forth. I am not talking about two Anglican Churches in North America or anywhere else. I am saying that we Episcopalians have lately become too close and as in a marriage, such over-closeness, or fusion, often leads to separation or even divorce. I have been told the Canons do not allow for an appropriate sense of distance in our ecclesiastical relations to avoid an absolute separation for divorce. I may be the only person in the Episcopal Church who believes that we have become fused with one another (I have not been able to sell this concept).

I disagree with the widely held perception by members of the House of Bishops that the “Communication from the March 2007 Meeting of the House of Bishops” was in fact a differentiating move. For sure, it was clear, but the inability of the majority to tolerate dissent, to engage a spirit of adventure (one would hope under the guidance of the Holy Spirit), and the tendency towards historical gloss make me question the value of the Communication as an act of self-differentiation.

The Lambeth Conference of 1998 was a clear demonstration to all in the Communion who had eyes to see that the traditional connections and relationships of the Anglican Communion were under great challenge as insufficient for the future of the Communion. The traditional axis of the United Kingdom, North America, and Australia was not alone representative of the future of the Church. I think the great adventure for us as Anglican Christians is to seek prayerfully the guidance of the Holy Spirit to discern humbly where God would have us grow as Communion. The opportunity to avoid fusion and herding as well as separation and schism, is the exciting adventure that is sidetracked by the Bishops’ rigid appeal to our polity. Episcopal Bishops have said repeatedly that brothers and sisters from around the world do not understand the polity of The Episcopal Church. Such a statement seems to suggest that if our brothers and sisters did understand our Episcopal polity, they would accept it. I am not willing to make such an imperialistic assumption. I think many outside of the Episcopal Church do understand our polity. They just do not buy it. I assume that to engage a great adventure of where the Holy Spirit would lead us does not necessarily mean that we know the answer before we even bend our knees in prayer.

I was not at the March 2007 meeting of the House of Bishops when the “Communication” was discussed and voted on. I had returned from Camp Allen to New Orleans for a series of meetings and events that demanded my presence. I would have spoken against and voted against the “Communication” had I been present. It was a done deal by the time I was able to return to Camp Allen.

The Gospel of John tells us of Jesus’ prayer from the Upper Room “that they may be one as we are one.” (St. John 17.22b) As we keep this Maundy Thursday, let us pray that God will in all truth make real in our lives even a dim shadow of that perfect unity of the Holy and Undivided Trinity.

04.04.2007



Here's my comment:

Dear Bishop Jenkins,

I understand that you are under great stress since Katrina and the flood, with scattered members of the flock, priests who have no congregations, priests who have moved on to other locations, ruined churches, and your own home flooded. I want you to know that I pray for you, because I know you bear heavy burdens at this time, and that there is still much work to be done.

I read your response to the House of Bishops meeting at Camp Allen. I understand that you were not present for the discussion and vote on the "Communication" that the bishops released, and that you would have spoken against it and voted against it, had you been there.

Beyond that, I confess that I understand little of the rest of your response. Where is the "tyranny"? Is it in the House of Bishops? I am not familiar with Rabbi Friedman's books, and I do not understand your statements that reference his ideas.

What can you mean by saying that the Episcopal Church must "separate in order not to separate"? What do you mean when you say that the church has become overclose or fused, which could lead to a divorce?

You say that certain members of the Communion "just do not buy it" [the polity of the Episcopal Church] So, what then? It is not within the power of the House Of Bishops, by itself, to change the polity of the Episcopal Church. There is another House, the House of Deputies. There is a process for making changes in the Canons of the Episcopal Church. I like the democracy in the Episcopal Church, and I would like to retain it.

You say what you don't mean; you don't mean schism or division, nor do you mean parallel jurisdictions, but I'm not sure what you do mean.

I can't think what sort of "great adventure" you have in mind. If the adventure involves putting the Episcopal Church under the authority of the likes of Archbishop Akinola of Nigeria and Archbishop Orombi of Uganda, who are already intruding in our church in a manner which they have no right to do, I would be greatly disappointed. There are many problems in their own countries which need to be addressed, and they should stay home and tend to them.

Let me make myself clear, Bishop Jenkins: I pray that the Episcopal Church is not excluded from the Anglican Communion, but should that happen, I would take my place firmly within the Episcopal Chruch. I pray that you do not have in mind to press for a withdrawial of the Diocese of Louisiana from the Episcopal Church.

Although I am only a humble Episcopalian in the pew, I feel sort of dull and stupid not to understand more of your response, even after reading it several times. Perhaps you can shed light for me.


UPDATE: At church today, Sunday April 15, we received a printed handout of Bishop Jenkins' "Response To The House Of Bishops", but without an explanation or translation.

Tuesday, April 10, 2007

Bishop Jenkins' Response

I had already written a post on Bishop Charles Jenkins' response to the House of Bishops meeting at Camp Allen and the "Communication" from the meeting. However, the bishop has put up a comments box on the website of the Diocese of Louisiana, and I thought it best to write what I wanted to say there. I had sent him an email, but had not heard back on that, so I pretty much repeated my email and added a bit more. The comments are moderated, therefore I'm not 100% sure if mine will make it to the site. Let me say that it is perfectly polite, but not necessarily complimentary.

Please find the site yourself, because a link will send him here, and I'm not sure I'm ready for that. I will be found out sooner or later, I'm sure, but I'm not going out of my way to identify myself. Is that cowardly of me?