Norma, who came to the United States with her family in 2011, talked with KSAT 12 News, an ABC affiliate in San Antonio, Texas, on June 24 about why she immigrated to the United States.
She hoped that by telling her story, more people will understand why some risk everything for life in the United States.
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When I saw that Reza Aslan’s portrait of Jesus, Zealot: The Life and Times of Jesus of Nazareth, had risen to number one on the New York Times bestseller list, I must confess, I was both disappointed and puzzled.
For the reductionistic and debunking approach that Aslan employs has been tried by dozens of commentators for at least the past 300 years, and the debunkers have been themselves debunked over and over again by serious scholars of the historical Jesus.
The Jesus that Aslan wants to present is the “zealot,” the Jewish insurrectionist intent upon challenging the Temple establishment in Jerusalem and the Roman military power that dominated Israel.
His principle justification for this reading is that religiously motivated revolutionaries were indeed thick on the ground in the Palestine of Jesus’ time; that Jesus claimed to be ushering in a new Kingdom of God; and that he ended up dying the death typically meted out to rabble-rousers who posed a threat to Roman authority.
To the editor:
In the Saturday March 10 is of The New York Times, writer Samuel G. Freedman highlights the support that various clergy and congregations have shown to their parishioners and local communities in the midst of the mortgage crisis in “Mortgage Crisis Inspires Churches to Send Lenten Season Message to Banks.”
In the spirit of Lent, churches are calling for a moratorium on foreclosures, moving church monies out of the major banks involved in widespread foreclosures to local banks, even supporting families at meetings with their bank.
To the editor:
With great interest I read a reprint of the “Latin Mass Appeal” op-ed originally published in the New York Times on November 29, 2009. The op-ed discussed some developments underlying the construction of the Novus Ordo Mass, specifically liturgical changes forced by Cardinal Annibale Bugnini that were not called for by Vatican II, bringing liturgical “chaos and banality” to the Sacrifice of the New Law “in which Christ, through the ministry of the Priest, offers Himself to God.”
In addition, the op-ed pointed out an ongoing counterrevolution fueled by Benedict XVI’s Summorum Pontificum with its liberation of the Tridentine Mass or the Extraordinary Form of the Roman Rite.
