- Maniacal supervillanry.
- Doomsday devices.
- Uncompelling action sequences.
- A much, much too brief "re-training" period for Bruce. (Screen-time, I mean. 3 months in a few minutes? Cue sit-up montage.)
- A much, much too brief parallel "under seige" period for Gotham.
- Lucius Fox and Commissioner Gordon are side-lined.
- "Get the President on the line," etc.
- The old "fly away from the city, detonating the bomb and sacrificing yourself" trope (or should I say cliché) already used once this year by Avengers.
- A half-assed romance with Miranda Tate that means nothing and goes nowhere.
- "The Bat." That's a big one.
- Political commentary.
- Cat-woman's goggle, ear, things.
- Yet again, Bane is really just a tool.
- Batman having gone into retirement period. Batman doesn't retire for 8 years, no matter how good it is. Come on.
- No redemption for Gordon.
- The trivialization of Alfred's mourning.
- Alfred pretty much just showing up a couple of times to have rushed conversations that culminate in him saying something profound and insightful and then walking away dramatically.
- The Bat Cave? Meh.
- Everything, I mean everything about the ending.
Friday, July 20, 2012
Wednesday, July 18, 2012
Further evidence that Mr. Jackson's losing his mind:
Remember when Lucas did away with miniatures and conventional special effects in favor of computer animation? That turned out great! I call it "Skywalker Syndrome." So far it's produced the Prequel Trilogy and Indiana Jones and the Kingdom of the Crystal Skull among others. Let's hope the Hobbit films aren't quite in that category, but it's looking worrisome.
Sunday, July 15, 2012
The Prayer of Humble Access. What kind of a series on the Anglican Patrimony would this be if it had started anywhere else? I find that those who have little or no experience with Anglo-Catholicism often pick out this one prayer above all else. Rightly so, it's a fantastic example of everything the Anglican Patrimony is about: theocentricity, piety, meekness, contrition, hieratic language, beauty, eloquence, solemnity, nobility, and so on.
"WE do not preſume to come to this thy table (o mercifull lord) truſting in our owne righteouſnes, but in thy manifold & great mercies: we be not woorthie ſo much as to gather up the cromes under thy table: but thou art the ſame lorde whoſe propertie is alwayes to have mercie: Graunt us therefore (gracious lorde) ſo to eate the fleſhe of thy dere ſonne Jeſus Chriſt, and to drynke his bloud in theſe holy Miſteries, that we may continuallye dwell in hym, and he in us, that our ſynfull bodyes may bee made cleane by his body, and our ſoules waſhed through hys moſt precious bloud. Amen."
"WE do not presume to come to this thy Table (O merciful Lord) trusting in our own righteousness, but in thy manifold and great mercies. We be not worthy so much as to gather up the crumbs under thy Table. But thou art the same Lord, whose property is always to have mercy: Grant us therefore, gracious Lord, so to eat the Flesh of thy dear Son Jesus Christ, and to drink his Blood, in these holy Mysteries, that we may continually dwell in him, and he in us, that our sinful bodies may be made clean by his Body, and our souls washed through his most precious Blood. Amen."
"WE do not presume to come to this Thy table, O merciful Lord, trusting in our own righteousness, but in thy manifold and great mercies. We are not worthy so much as to gather up the crumbs under they table. But thou art the same Lord, whose property is always to have mercy: Grant us therefore, gracious Lord, so to eat the flesh of thy dear Son Jesus Christ, and to drink his blood, that our sinful bodies may be made clean by his Body, and our souls washed through his most precious Blood, and that we may evermore dwell in him, and he in us. Amen."
"Whoever, therefore, eats the bread or drinks the cup of the Lord in an unworthy manner will be guilty of profaning the body and blood of the Lord. Let a man examine himself, and so eat of the bread and drink of the cup. For any one who eats and drinks without discerning the body eats and drinks judgment upon himself. That is why many of you are weak and ill, and some have died. But if we judged ourselves truly, we should not be judged," (1 Cor. 11:27-31).One of the common tenets of the Reformation was the stress of more frequent Communion of the laity. To be sure the more radical strains, including that of Dr. Cranmer himself, emphasized this as a result of their belief that the Eucharist was not a recapitulation of the Sacrifice of Christ, but nothing more than a memorial meal. The "virtue [of the Eucharist] was limited to the receivers of the communion, and the laity derived no benefit from private masses performed by priests," (Thomas Cranmer and the English Reformation, 1489-1556).
"'Frequent and daily Communion...should be open to all the faithful, of whatever rank and condition of life; so that no one who is in the state of grace, and who approaches the holy table with a right and devout intention, can be lawfully hindered therefrom.' (2) 'A right intention consists in this: that he who approaches the Holy Table should do so, not out of routine, or vainglory, or human respect, but for the purpose of pleasing God, or being more closely united with Him by charity, and of seeking this Divine remedy for his weaknesses and defects'. Rule 3 declares that 'it is sufficient that they (the daily communicants) be free from mortal sin, with the purpose of never sinning in future', and Rule 4 enjoins that 'care is to be taken that Holy Communion be proceeded by serious preparation and followed by a suitable thanksgiving, according to each one's strength, circumstances, and duties,'" (Catholic Encyclopedia).
Next Up: Choral Evensong
Thursday, July 12, 2012
|The Westminster Abbey Choir at St. Peter's in Rome|