What Does The Prayer Really Say?
W D T P R S

I have been meaning to post about the confusion that has reigned for years in some places about hearing confessions on Good Friday.

Hopefully what follows might be of use if you hear that priests are refusing to hear confessions during the Sacred Triduum because they claim that it is forbidden to do so.

Many of you belong to parishes where priests still won’t hear confessions on Good Friday and Holy Saturday.  

Some priests, liturgical experts and even diocesan liturgy offices wrongly claim the rubrics of the Missal or “Sacramentary” forbid the sacrament of Penance.

However, this claim is absolutely incorrect. 

Here is what the texts really say. 

The previous 1970 and 1975 editions of the Missale Romanum (the Novus Ordo) said of Good Friday and Holy Saturday (BTW… the language of this rubric goes backto Pope Innocent III):

Hac et sequenti die, Ecclesia, ex antiquissima traditione, sacramenta penitus non celebrat… On this and the following day, the Church, from a most ancient tradition, does not at all celebrate the sacraments.  

However, since this is in the Missal (the book for MASS), sacramenta refers only to Holy Mass and not the other sacraments. 

The Congregation for Divine Worship and Discipline of the Sacraments (CDWDS) clarified this in its official publication Notitiae (1977 – no. 137 (Dec) p. 602.

In the 2002 edition of the Missale Romanum at paragraph 1 for Good Friday all doubt is removed. 

The above cited text has been amended to say (the change with my emphasis):

Hac et sequenti die, Ecclesia, ex antiquissima traditione, sacramenta, praeter Paenitentiae et Infirmorum Unctionis, penitus non celebrat… On this and the following day, the Church, from a most ancient tradition, does not at all celebrate the sacraments, except for (the sacraments of) Penance and Anointing of the Sick.  

Priests can and should hear confessions during on Good Friday and on Holy Saturday.  

Who can forget the image of the late Pope hearing confession in St. Peter’s Basilica on Good Friday?

Here is a bonus tip, speaking of confessions.  Some liturgists simply freak out at this idea:

It is both permitted and recommended in some circumstances for confessions to be heard during Holy Mass on other days of the year!  Want proof?  Try the CDWDS document Redemptionis Sacramentum 76 and also the Congregation’s Response to a Dubium in Notitiae 37 (2001) pp. 259-260.  

I just posted an entry about hearing confessions during Holy Mass.

ALL: take this with a grain of salt.  I am hearing from sources that most of this article from the Washington Times is rubbish.

For one thing, there is nothing about this in the Italian press so far.  This is just the sort of thing the major Italian press is into.

I am digging to find out more.

_________________________

From The Washington Times:

Article published Mar 7, 2008
Vatican official steps down in battle over security of pope


March 7, 2008

By John Phillips – ROME — The Vatican official with primary responsibility for the safety of Pope Benedict XVI when he visits the United States next month has resigned in a turf battle between the Swiss Guard and a rival Italian security force over who gets to guard the pope.

Col. Elmar Theodore Maeder decided Wednesday not to seek a second five-year mandate as head of the pantalooned Swiss Guards, the smallest army in the world, according to Italian press reports independently confirmed by The Washington Times.

The disagreement stemmed from a proposal by Cardinal Tarcisio Bertone, the powerful Vatican secretary of state, to deprive the Swiss Guards of their exclusive responsibility for security in the Apostolic Palace.

The building with a curved, column-lined facade that sits across St. Peter’s Square serves as the official residence of the pope in Vatican City.

Cardinal Bertone wants the Vatican’s other security force, the Vatican Gendarmerie, to guard the Apostolic Palace as well as other parts of the Vatican.

The change would end a centuries-old tradition of pike-wielding Swiss Guards protecting the pope, according to one newspaper report headlined: "Swiss Guard in crisis; The commander is leaving."

"Maeder was waiting to see if he was asked to stay for a second term, but he heard nothing and decided not to ask for an extension," a Vatican source told The Times. "Basically he is just fed up and decided to throw in the towel."

Col. Maeder is expected to remain on the job in Rome for several months until a replacement is named on recommendation of the Swiss Intelligence Service.

But his imminent departure raises the question of who will have overall responsibility for Benedict’s safety during the pope’s visit to New York and Washington next month, which is expected to include a papal tour of ground zero.

In the past, the head of the Vatican Swiss Guard always traveled with the pope on overseas trips and took primary responsibility for coordinating with local security services with support from a small team of Vatican Gendarmes.

Col. Maeder still is expected to accompany Benedict to the United States, said the sources, but Cardinal Bertone may want the Gendarmerie to play a bigger role in planning security together with American counterparts, Vatican watchers said.

The Gendarmerie was founded in 1816 when the Vatican still ruled over all of Rome and a large swathe of central Italy.

But in recent years, the Gendarmerie largely has had a police role under the command of the governor of Vatican City since the gendarmes were demilitarized under Pope Paul VI.

"Their role seems to have been growing for some time," the publication Secolo XIX wrote in a dispatch by its Vatican correspondent, Angela Ambrogetti.

The stress of defending the pope has led to a number of casualties in the past, raising debate about whether the Swiss Guard and Gendarmerie are anachronisms.

A young Italian Gendarmerie cadet, Alessandro Benedetti, was found dead from gunshot wounds in an apparent suicide in September.

In 1998, Vatican City was rocked by the triple shooting deaths of Alois Estermann, the then-head of the Swiss Guard, together with his Venezuelan wife and a young Swiss Guard lance corporal, Cedric Tornay.

The Holy See blamed Mr. Tornay for shooting the other two before turning his gun on himself.

There are about 150 Vatican Gendarmes in all on patrol in Vatican Museums, St. Peter’s Basilica and Vatican-owned buildings in Rome outside Vatican City. 

Sandro Magister has an interesting piece today.  He presents defenses of the Holy Father’s changes to the Good Friday prayer for Jews in the 1962 Missale Romanum by the Jesuit publication Civiltà Cattolica, Prof. Jacob Neusner and by Archbp. Gianfranco Ravasi, President of the Pontifical Council for Culture.  Magister is bringing together various threads so that we can think about the Good Friday prayer through their lenses. 

In other words, a particular "Benedictine hermeneutic" is developing.

Remember: Ravasi is an up and coming Vatican star.  I translate his whole piece below.

First, to Magister.

Magister mentions that there is a defense in the last number of Civiltà Cattolica, published by the Jesuits under the close scrutiny of the Secretariat of State.

We will get to the defense by Ravasi, below, but first let’s look at what Magister says in in Civiltà Cattolica (my translation):

In the present climate of dialogue and friendship between the Catholic Church and the Jewish people it seemed to the Pope to be just and opportune [to make this change], to avoid any expression that could have also the smallest appearance of office or, in any case, displeasure to the Jews."

"Dog bites man" point: that didn’t stop some Jews from continuing to gripe about Catholic forms of prayer.

Civiltà Cattolica continued:

"It has nothing offensive for Jews, because in it the Church asks God that which St. Paul was asking for Christians: that, namely, ‘the God of our Lord Jesus Christ [...]might illuminate the eyes of the mind of the Christians at Ephesus so that they could comprehend the gift of salvation that they have in Jesus Christ (cf. Ephesians 1:18023).  The Church, in fact, believe that salvation is from Jesus Christ alone, as it is said in the Acts of the Apostles (4:12). And it is clear, on the other hand, that the Christian prayer cannot be anything other than ‘Christian’, founded, that is, on faith – which not all possess – that Jesus is the Savior of all men.  Therefore, the Jews have no reason to be offended if the Church asks God to illuminate them so that they might freely recognize Christ, the sole Savior of all men, and they also might be saved by Him whom the Jew Shalom Ben Chorin calls ‘Brother Jesus’."

In sum: Jews should be offended because that is what St. Paul says in Christian Scriptures and it is what the Church beleives.  Ho hum…. But… no matter…

Magister goes on to point out the content of the prayer for Jews in the Novus Ordo (that Jews should also be faithful to their covenant, etc.) and underscores the fact that the prayer isn’t terribily biblical in its starting points.

Then this:

"With the new formulary, in fact, Pope Ratzinger didn’t attentuate, but very much reinforced the prayer with weightier Christian content.  From this point of view, then, the new prayer for Jews in the liturgy of the old rite doesn’t impoverish, but rather implies an enrichment of the sense of the prayer in use in the modern rite".

Magister got this exactly right.  Elsewhere on this blog I made the argument that now there are actually two authorized ways of praying for Jews in the Roman Rite on Good Friday, and that Benedict didn’t just port the Novus Ordo prayer over into the older form (as Card. Bertone suggested might happen) because he obviously thought the Novus Ordo prayer didn’t say what it ought to say in the context of the older form!

Magister continues:

"Exactly as in other cases it is the modern rite which postulates an enriching evolution of the old rite.  In a liturgy as perennially alive as Catholic liturgy, it is this sense of cohabitation between the old rite and the modern rite which is desired by Benedict XVI with the Motu Proprio Summorum Pontificum.

A cohabitation not destined to last, but to consist in the future ‘anew in one sole Roman Rite’, taking the best of both.  This he wrote in 2003 still as Cardinal Ratzinger – revealing his inmost thoughts – in a letter to a learned expontent of Lefebvrite traditionalism, the German philologist Heinz-Lothar Barth."

A couple things here.  First, Magister s taking and confirming the WDTPRS line here.  Years ago I gleaned from Card. Ratzinger that he foresaw (and hoped) with a widespread use of the older form of Mass that perhaps a tertium quid would emerge, that the use of the older form would jump start, so to speak, the organic development of liturgy that the Church experienced through history until the artificial imposition of reforms sparked by the Consilium after Sacrosanctum Concilium.  

However, this is the subtle point which is often overlooked.  Papa Ratzinger foresaw that the older form, not the Novus Ordo, would be the starting point for organic development of a tertium quid. In other words, elements of the Novus Ordo which showed themselves to be useful might enrich the older form, rather than integrating elements of the older rite into the newer form.  The development would spring from the form that had itself developed organically, not from the form that is artificial.

So, in a way, it is far more interesting that Benedict XVI change the prayer in the older form of Mass that it would have been had he changed the prayer in the newer Mass, to make it more… traditionally Catholic, so to speak.

But let’s go on with what Magister presented.

Magister presents in Italian what Jacob Neusner brilliantly wrote for Die Tagespost (23 February 2008) and il Foglio (26 febbraio). We had that on this blog.  I urge you to read it.

Here is what Archbp. Ravasi wrote in my translation and emphases:

One day Kafka responded to his friend Gustac Janouch who was questioning him about Jesus of Nazareth: "This is an abyss of light.  You have to close your eyes in order not to get involved."

The relation between the Jews and this their "big brother", as the philosopher Martin Buber curiously called him, was always intense and tormented, reflecting also the far more complex and troubled relationship between Judaism and Christianity.  Perhaps it might be in the simplification of the formula that the joke of Shalom Ben Chorin [there’s that name again] in his work of 1967 with the emblematic title "Brother Jesus" is so striking: "Faith in Jesus unites us with Christians, but faith in Jesus divides us."

I wanted to set up this backdrop, in reality far vaster and varied, to situated in a more concrete way the new "Oremus et pro Iudaeis" for the liturgy of Good Friday.

There is no need to repeat that we are dealing with an intervention with a text already codified for a specific use, regarding the liturgy of Good Friday according to the Missale Romanum in the form promulgated in 1962 by Bl. John XXIII, just before the liturgical reform of the Second Vatican Council.  A text, therefore, already crystallized in its version and circumscribed in its present use, according the already known dispositions contained in the Motu Proprio of Benedict XVI Summorum Pontificum of July 2007.

As so within the link that intimately unites the Israel of God and the Church we seek to individuate the theological characteristics of this prayer, in dialogue also with the severe reactions which it roused up in Jewish circles.

***

The first consideration is "textual" in the strict sense: remember that the word "textus" brings us to the concept of "textile", that is composed with different threads.  So, the thirty or so Latin substantive words of the Oremus are entirely the fruit of a "weaving" of New Testament expressions.  We are dealing, therefore, with a language that comes from Sacred Scripture, the pole star of faith and Christian prayer.

We are invited, above all, to prayer that God "illuminates the hearts", so that the Jews might also "recognize Jesus Christ as the Savior of all men".  Now, that God the Father and Christ can "illuminate the eyes and mind", is a hope St. Paul already directed to same Christians of Ephesus of both Jewish and pagan origin (Ephesus 1: 18; 5:14).  The great profession of faith in "Jesus Christ Savior of all men" is set into the first letter to Timothy (4:10), but is also insisted on in analogous forms by other New Testament authors, as, for example, Luke of the Acts of the Apostles who puts in the mouth of Peter this testimony before the Sanhedrin: "And there is salvation in no one else, for there is no other name under heaven given among men by which we must be saved" (Acts 4:12).

At this point we see the horizon line that this prayer truly delineates: we ask God, who "desires that all men be saved and come to the knowledge of the truth", to see to it "that, with the entrance of the fullness of the gentiles into the Church, also all Israel will be saved".  The solemn epiphany of God Almighty and eternal whose love is like a mantle that extends around all humanity is raised on high: He, indeed we read again in the first Letter to Timothy (2:4), "desires all men to be saved and to come to the knowledge of the truth".  At the feet of God, on the other hand, it is in motion like a grand planetary procession, composed of every nation and culture and which sees Israel as it were in a privileged row, with a necessary presence.

A prayer, therefore, which corresponds to the classical method of composition in Christianity: "to weave" together the invocations on the basis of the Bible so as intimately to plait together both believing and praying, the lex orandi and the lex credendi.

***

At this point we can propose a second reflection focusing more on content.  The Church prays to have at her side in the unique community of believers in Christ also the faithful Israel.  This is what St. Paul in chapter 9-11 of the Letter to the Romans, which I mentioned above, awaited with great eschatological hope, namely, as the harbor of all history.  And this is what the Second Vatican Council proclaimed when, in its constitution on the Church, it affirmed that "those who have not yet received the Gospel are related in various ways to the people of God. In the first place we must recall the people to whom the testament and the promises were given and from whom Christ was born according to the flesh. On account of their fathers this people remains most dear to God, for God does not repent of the gifts He makes nor of the calls He issues" (Lumen gentium 16).

This intense hope obviously belongs to the Church and has at its heart, as a spring of salvation, Jesus Christ.  For the Christian He is the Son of God and He is the visible and efficacious sign of divine love, because as Jesus said on that night to "one of the leaders of the Jews" Nicodemus, "God has so loved the world that He gave His only Son, not to condemn the world, but that the world might be saved through Him." (cf. John 3:16-17).  It is, therefore, from Jesus Christ, Son of God and Son of Israel, that there flows out the purifying and fecund wave of salvation, for which one could also say in the final analysis, as the Christ of John does, that "salvation comes from the Jews" (4,22).  The estuary of history hoped for by the Church is, therefore, rooted in that spring.

Let us repeat: this is the Christian vision and it is the hope of the Church that prays.  This is not a programmatic proposition of theoretical adhesion nor a missionary strategy of conversion.  It is the characteristic attitude of the praying invocation according to which one hopes also for people considered to be close, dear, significant, a reality that is held to be precious and saving.  Julien Green, an important exponent of French culture if the 20th century, wrote that "it is always beautiful and legitimate to wish for another than which is a good or a joy for yourself: if you are thinking about offering a true gift, do not draw back your hand."  Certainly, this must always happen in respect for the freedom and the different paths the other adopts.  But it is an expression of affection to wish also to your brother that which you consider to be a horizon of light and of life. [The most compelling bit in the piece, IMO.]

From this point of view also the Oremus in question, recognizing its limitations of use and its specificity, can and must confirm our bond and dialogue with "that people with whom God deigned bind up the Old Covenant", nourishing us "from the root of that well-cultivated olive tree onto which have been grafted the wild shoots, the Gentiles (Nostra aetate 4). And as the Church prays on the next Good Friday according the liturgy of the Missal of Paul VI, the common and final hope is that "the firstborn people of the covenant with God can reach the fullness of redemption".

 

A couple point as an afterward.

First, Ravasi can really turn a phrase.  Take note of his imagery of water, the destination of a harbor.  This is a classical topos.

Second, Ravasi is saying that the fact that the Church prays for Jews on Good Friday does not mean there by (that is, because of that prayer in that specific context) that the Church is saying that we must have a prgroam of converting Jews.  I add that it may in fact be our Christian duty out of love to help people to fuller understanding of truth and make their salvation easier if possible, but Ravasi’s point is that this prayer doesn’t lay down any program.

Third, I think Ravasi’s piece begs us to ask whether or not the same argument Ravasi presents in defense of the newest Good Friday prayer couldn’t also be applied to the older Good Friday prayer.  I don’t know.  I haven’t tried that yet.  I suspect that the new prayer really says something different from what the older prayer says.  But does the older prayer also say what Ravasi thinks the newer prayer says?

Finally, Ravasi’s argument about extending in love to others what you truly treasure is really the important point Jews ought to take away from Benedict’s decision.  Read this last point in relation to what Neusner said.

 

PRESS RELEASE FROM THE LATIN MASS SOCIETY

Residential Training Conference for Priests Wishing to Learn the Traditional Latin Rite at Merton College, Oxford, Monday 28 July to Friday 1 August 2008

The Latin Mass Society’s August 2007 training conference for priests was a great success with 47 priests attending. (It was opened by Archbishop Vincent Nichols and attended by Bishop Edward Slattery of Tulsa, Oklahoma). Many of these priests are now offering the Extraordinary Form of the Roman Rite (Traditional Rite) or are far advanced in their preparations to do so.

The LMS now announces its second Priests’ Training Conference at Merton College, Oxford, which this year will accommodate over 60 priests and seminarians and will last for a full week. This reflects feedback from priests last year who asked for more ‘hands on’ training time.

The main features of this year’s conference will be:

•    two training streams, one for complete beginners
•    small training groups to ensure one-to-one tuition
•    training in the Low Mass and the Missa Cantata
•    training in all the Traditional Sacraments from baptism to funerals, and including Vespers and Benediction
•    lectures in Traditional spirituality and the Usus Antiquior in a parish setting; Latin, and the Traditional Calendar
•    Daily Mass, Lauds and Vespers – all in the Traditional Rite
•    opportunity for all priests to offer their private Masses in the Traditional Rite with a priest ‘guide’
•    More accommodation for seminarians.

To provide such intense practical training in the Traditional Mass and Sacraments and to ensure a daily high standard of liturgy, the LMS will have a large training, liturgical and music staff of about 25 – all knowledgeable in their fields. Priests will be charged a low fee of £150 to cover all tuition, board and accommodation. The LMS membership is generously paying the rest of the conference costs.

Julian Chadwick, LMS Chairman, said: “We know from the highest levels in the Vatican that our training conference last year greatly impressed the Roman authorities. It is with their approval that we are organising this second conference. We hope to make this an annual event which will roll out ever increasing numbers of priests briefed in the Traditional Rite and able to take it back to their parishes.

“The LMS’s aim is to ensure that the Extraordinary Form of the Roman Rite is freely available in all the dioceses. To this end we will step up our training of priests, seminarians, choirs and servers. We will liaise closely with the bishops and seminary rectors to ensure that all who wish to learn and worship in the Traditional Rite are able to do so.”

For further information, please contact John Medlin, General Manager, or Yvonne Windsor, LMS Office Administrator, on (T) 020 7404 7284; (F) 020 7831 5585;

E-mail: thelatinmasssociety@snmail.co.uk

Here is a list of places some of you readers are (roughly) when coming to WDTPRS recently.  

The locations are sometimes only regional approximations, perhaps though some internet node in your area, rather than your precise locality.

You readers are pretty much everywhere!

Thanks to all of you!

 

Waterbury, Connecticut
Detroit, Michigan
Frankfurt Am Main, Hessen
Charlotte, North Carolina
Manila
New York
Innsbruck, Tirol
Cambridge, Cambridgeshire
Cathedral City, Califor…
Greenville, South Carol…
San Diego, California
Salt Lake City, Utah
Miami, Florida
New Haven, Connecticut
Saint Paul, Minnesota
Rome, Lazio
Clementon, New Jersey
Tulle, Limousin
Colorado Springs, Color…
London, London, City of
Shermans Dale, Pennsylv…
Konczyce Male, Katowice
Cocentaina, Comunidad V…
Chicago, Illinois
Witham, Essex
Portland, Maine
Wichita, Kansas
Ballinrobe, Mayo
Silver Spring, Maryland
Howell, Michigan
Mountain View, California
Fort Wayne, Indiana
Lincoln, Lincolnshire
Henrietta, New York
Wallingford, Connecticut
Silver Spring, Maryland
Rugeley, Staffordshire
Athy, Kildare
Kingsburg, California
New Rochelle, New York
Schmallenberg, Nordrhei…
Greenock, Inverclyde
Royal Oak, Michigan
Wallingford, Pennsylvania
Kansas City, Missouri
Powell, Ohio
Campti, Louisiana
Manchester
Westhampton Beach, New …
Toronto, Ontario
Berea, Ohio
Akron, Ohio
Manila
Philadelphia, Pennsylva…
Rio De Janeiro, Rio de …
Neuchtel, Neuchatel
London, London, City of
Rome, Lazio
Derby
Boston, Massachusetts
Saint Peters, Missouri
Thiais, Ile-de-France
Pittsburgh, Pennsylvania
Indianapolis, Indiana
Brainerd, Minnesota
Kingston, Michigan
Dayton, Ohio
Reading
Minneapolis, Minnesota
Farmington, Michigan    
Bel Air, Maryland
Washington, District of…
Los Angeles, California
Banco, Virginia
Bronx, New York
Montvale, New Jersey
Dayton, Ohio
Mount Laurel, New Jersey
Wakarusa, Indiana
Makati, Rizal
London, London, City of
Cincinnati, Ohio
Kansas City, Missouri
Effort, Pennsylvania
Powell, Ohio
Puerto Rico
Detroit, Michigan
Rugeley, Staffordshire
Fort Collins, Colorado
Vancouver, Washington
Jamestown, North Dakota
Chestnut Hill, Massachu…
Minneapolis, Minnesota
Longford
Rome, Lazio
Albany, Minnesota
Pittsburgh, Pennsylvania
Fort Wayne, Indiana
Toronto, Ontario
Post Falls, Idaho
Santa Fe, New Mexico
Clovis, California
Hamden, Connecticut
Alta Vista, Kansas
Farmington, Minnesota
Alexandria, Virginia
Watsonville, California
College Station, Texas
Sydney, New South Wales
Singapore
New York
Macon, Georgia
Brookline, Massachusetts
Sacramento, California
Ulefoss, Telemark
Macon, Georgia
Bolton, Ontario
Calgary, Alberta
Morristown, New Jersey
Calgary, Alberta
Lincoln, Massachusetts
Moscow, Idaho
Tunkhannock, Pennsylvania
Toronto, Ontario
Fredonia, Kentucky
Ottawa, Ontario
Alexander, Arkansas
Santiago, Region Metrop…
Easthampton, Massachuse…
Irving, Texas
Clementon, New Jersey
Carmel, Indiana
Seattle, Washington
Ossining, New York
Leominster, Massachusetts
Narragansett, Rhode Isl…
Singapore
Honolulu, Hawaii
Dallas, Texas
Pittsburgh, Pennsylvania
Lewisville, Texas
Aston, Pennsylvania
Caudry, Nord-Pas-de-Cal…
Wausau, Wisconsin
Independence, Missouri
Chicago, Illinois
Oxford, Oxfordshire
Livonia, Michigan
Denver, Colorado
Flint, Michigan
Washington, District of…
Manassas, Virginia
Front Royal, Virginia
Streamwood, Illinois
Mexicali, Baja California
Flora Vista, New Mexico
Miami, Florida
Naples, Florida
Chicago, Illinois
Mc Lean, Virginia
Bloomington, Illinois
Witham, Essex
Austin, Texas
Binghamton, New York
Clifton, Virginia
Worcester, Massachusetts
London, London, City of
Chicago, Illinois
Dearborn Heights, Michi…
Venice, Florida
Waltham, Massachusetts
Jefferson Valley, New Y…
Akron, Ohio
Dublin
Waltham, Massachusetts
Jefferson Valley, New Y…
Akron, Ohio
Wallingford, Connecticut
Little Rock, Arkansas
Zagreb, Grad Zagreb

UPDATE:

Perth, Western Australia
Ithaca, New York
Gresham, Oregon
Farmington, Michigan
Vienna, Wien
Raleigh, North Carolina
Vicksburg, Mississippi
College Station, Texas
Grand Junction, Colorado
Beit Hanina <——Palestinian Territory, Occupied
Lynn, Massachusetts
Berlin
Aurora, Colorado
Paraaque, Rizal
Narragansett, Rhode Isl…
Chicago, Illinois
Bangor, North Down
Singapore
Rome, Lazio
Miami, Florida
Beaverton, Oregon
Warsaw, Warszawa
Schaumburg, Illinois
So Jos Dos Campos, Sao …
Philadelphia, Pennsylva…
Kanata, Ontario
Fort Lauderdale, Florida
Pittsburg, Kansas
Saint Louis, Missouri
Kingston, Ontario
Fort Lauderdale, Florida
Delft, Zuid-Holland
Boston, Massachusetts
Rochdale
Reading
Falkirk
Louisville, Kentucky
Watertown, Massachusetts
Columbus, Ohio
Lexington, Kentucky
New York
Columbia, Missouri
Jupiter, Florida
Exton, Pennsylvania
Waterford, Connecticut
Huixquilucan
Bailey, North Carolina
Spring Lake, New Jersey
Brewer, Maine
Columbus, Ohio
Syracuse, New York
Sheboygan, Wisconsin
Baton Rouge, Louisiana
Philadelphia, Pennsylva…
Washington, District of…
ngelholm, Skane Lan
Rome, Lazio
Longview, Texas
Wichita, Kansas
Salzburg
Downingtown, Pennsylvania
Innerleithen, Scottish …
Toledo
Oceanside, California    
Chippenham, Wiltshire