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Sometimes use a fisdheye lens can help to achieve some stunning results from a lot of "canonical" shots.
When I bought my Sigma 15mm f/2.8 FE, I was planning something totally different, something I haven't still realized, but one day I will.
Anyway, since that day I never left my small toy at home, and when I see some peculiar features in a panorama or in a landscape that can "do the job", I don't hesitate to take some shots with it.
Then, here's another "fisheyed" image, a view of the Grand Canyon, close to Mather Point, with a voluntarily exagerated earth curvature, to emphatize more the greatness of the place I was watching before me.
Evertything thanks to my little friend... Do you think it makes its job?
Don Quixote, fully titled The Ingenious Gentleman Don Quixote of La Mancha (Spanish: El ingenioso hidalgo don Quijote de la Mancha), is a Spanish novel by Miguel de Cervantes Saavedra. Published in two volumes, in 1605 and 1615, Don Quixote is considered one of the most influential works of literature from the Spanish Golden Age and the entire Spanish literary canon. As a founding work of modern Western literature and one of the earliest canonical novels, it regularly appears top on lists of the greatest works of fiction ever published, such as the Bokklubben World Library collection that cites Don Quixote as authors' choice for the "best literary work ever written".
This photo was taken in Alcala de Henares, the birthplace of its author Don Miguel de Cervantes.
It is a original and creative figure of the protagonist of the novel reading a book of chivalry.
The Ionic order is one of the three canonic orders of classical architecture, the other two being the Doric and the Corinthian. There are two lesser orders: the Tuscan (a plainer Doric), and the rich variant of Corinthian called the composite order. Of the three classical canonic orders, the Corinthian order has the narrowest columns, followed by the Ionic order, with the Doric order having the widest columns.
The Ionic capital is characterized by the use of volutes. The Ionic columns normally stand on a base which separates the shaft of the column from the stylobate or platform while the cap is usually enriched with egg-and-dart.
The ancient architect and architectural historian Vitruvius associates the Ionic with feminine proportions (the Doric representing the masculine)
From Wikipedia
Bishopstone Village is a rural hamlet located inside the South Downs National Park. Bishopstone Village has a population of about 200 people, including the nearby hamlet of Norton. It is located on a no-through country lane west of the town of Seaford, East Sussex. Bishopstone Village is in the county of East Sussex, England.
Bishopstone was an episcopal manor, hence its name meaning "dwelling place of the bishop". The church, dedicated to Saint Andrew, is thought to date from the 8th century, and may well be the oldest in the county. Bishopstone church has an ancient canonical sundial above its porch. The sundial is inscribed with the name Eadric, probably Eadric of Kent, the King of Kent in 685/6.[2] The church was rebuilt in 1200.
Bishopstone village hall is part of the village life and has local events, it is also the venue for the local table tennis club and is located behind the church. There are no shops or pubs in the village.
Wikipedia
Photo Energy (TDjallo2022)UK
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Palm Sunday is a Christian moveable feast that falls on the Sunday before Easter. The feast commemorates Jesus' triumphal entry into Jerusalem, an event mentioned in each of the four canonical Gospels. Palm Sunday marks the first day of Holy Week. For adherents of mainstream Christianity, it is the last week of the Christian solemn season of Lent that precedes the arrival of Eastertide.
The Church of Saint George dates from the Norman period. The earliest sections are the lower part of the tower and the north aisle (12th century). In the 13th century the chancel was seemingly rebuilt and a south aisle added to the nave. The tower was nearly rebuilt about this time. The 12th-century north aisle and transept were probably pulled down in the 15th century and the existing aisle substituted. The church has rare features including a canonical sundial and a relief of St George
McWay Cove is a canonical location on the Big Sur Coast in California, part of the Julia Pfeiffer Burns State Park. It is famous for its waterfall which, at high tide, falls directly into the ocean. According to Wikipedia, the beach did not exist until 1983 and is formed by debris from a large landslide. Until then, the waterfall fell into the ocean all the time.
Explored on March 14, 2021 at #19.
See the map of my pictures here, automagically built by the Map Group. It is a great service, and the group has nice images, too. I highly recommend it (no, they are not paying me to say this :-)
Дай, Боже, мне в душе построить храм,
В нем сохранить тепло любви всевышней,
И, прикоснувшись сердцем к образАм,
Обиды утолить святым затишьем.
Дай, Боже, канонически взрастить
Дух, упоенный чувствами и златом;
Он упрежден желаниям служить,
Забыв про силу истинной услады.
Дай, Боже, свить душою колыбель,
Где дух под звук божественных молений
Сознательно построит цитадель,
Как оберег от грешных устремлений.
Дай, Боже, не пропасть во тьме веков,
В эпохах деградаций, реках крови,
И дай услышать звон колоколов,
Вещающих об эре светлой нови.Дай духу, переполнив послушанием
Все фибры окрылившейся души,
Дышать с Тобой единственным дыханием,
Стремиться ввысь, минуя рубежи.
Дай, Господи, любить, как ты умеешь,
И ничего не требовать взамен,
А ближнего жалеть, как ты жалеешь,
Любовь беречь от боли и измен.
Дай, Боже, разучиться лицемерить,
Чтоб был твоим перстом благославен,
Дай духу в воскрешение поверить,
Внять вечности в надежде перемен.
Дай вере на пути преодоления
Освободиться от гнетущих нош,
Дай, Господи, найти предназначение,
Где нет обмена истины на грош.
(Nikolai Artiukhov)........................................May God grant me to build a temple in my soul,
Keep the warmth of the love of the Almighty in it,
And touching the images with my heart,
To assuage grievances with a holy calm.
May God, canonically nurture
A spirit intoxicated with feelings and gold;
He is preemptive to the desires to serve,
Forgetting about the power of true delight.
God grant me to make a cradle with my soul,
Where is the spirit under the sound of divine prayers
Deliberately build a citadel,
As a talisman against sinful aspirations.
May God not be lost in the darkness of ages,
In eras of degradation, rivers of blood,
And let me hear the bells ringing,
Broadcasting about the era of bright Novi..Give to the spirit, overflowing with obedience
All the fibers of the winged soul,
Breathing with You is the only breath,
Strive upward, bypassing the boundaries.
Give, O Lord, to love as you know how,
And do not demand anything in return,
But pity your neighbor, as you do,
Protect love from pain and infidelity.
God grant me to forget how to be a hypocrite,
To be blessed with your finger,
Let the spirit believe in the resurrection,
Heed eternity in the hope of change.
Give faith on the way of overcoming
Free yourself from oppressive burdens,
May God grant us to find a purpose,
Where there is no exchange of truth for a penny.
(Nikolai Artiukhov)
Vladimir Tatlin was a Russian artist and architect. After the 1917 Revolution, V.I.Lenin tasked him with replacing Tsarist monuments with ones expressing revolutionary ideals.
Tatlin’s proposed tower was an abstract iron and glass sculpture 400m tall (Eiffel tower is 300m). The tower's axis tilted parallel to that of Earth's.
The monument was to be the headquarters of the Comintern, the international grouping of Communist parties. A lower glass cube housing the Legislature would revolve once a year. Above that was the Executive in a pyramid rotating once a month. Above that, a cylinder would hold press and communications and revolve daily. The entire edifice was to straddle the Neva in Petrograd (St Petersburg).
One prescient feature was the surrounding double helix – Tatlin’s radial struts could almost represent its canonical amino acid bases! Had the existence and structure of DNA – the key to life – been known to Tatlin it would have been of immense symbolic importance.
Tatlin’s constructivist monument in one sense harks back to the 1890s of Eiffel’s France. In another it looks far forward to the twisted and otherwise non-rectilinear steel and glass postures of almost any present-day city finance quarters.
Tatlin’s Tower was never realised although he and students made a 4.2m high mostly wooden model in 1920.
The model pictured here is 1/42 scale and was erected in 2011 at the London Royal Academy. For some reason the lower geometrical solid is a cylinder rather than Tatlin's cube. The model was subsequently moved to the UEA Sainsbury Centre for Visual Arts in Norwich, Norfolk.
The Sainsbury Centre, architect Norman Foster, is in background at left. The UEA Ziggurets are at right.
A la riba del riu Gaià hi trobem el monestir de Santes Creus, el que va ser el centre d'una de les senyories monàstiques més extenses i influents de la Corona d'Aragó. Amb una arquitectura sòlida, greu i austera, l’abadia reflecteix el model canònic dels monestirs del Cister (juntament amb Vallbona de les Monges i Poblet). Visitar Santes Creus és reviure un temps en què la puresa i l’allunyament del món es concretaven en un punt ben ancorat a la terra.
Fundat el 1160, el moment àlgid de Santes Creus va ser entre els segles XIII i XIV, per la seva estreta relació amb la noblesa i el llinatge reial. Els reis Pere el Gran i Jaume II el Just i la seva muller Blanca d'Anjou van ser mecenes del monestir i van escollir ser enterrats aquí, en dos mausoleus gòtics al costat de l’altar major. L’estudi i restauració dels panteons reials, el 2010, van permetre descobrir les restes de Pere el Gran i Blanca d’Anjou, els únics reis de la Corona d’Aragó les restes dels quals han pervingut intactes.
La planta del monestir organitza els espais en funció de les necessitats de la comunitat. L’església, oberta al culte el 1225, es un exemple de la transició del romànic al gòtic. Tot i oferir sensació de lleugeresa i grandiositat, és un temple sòlid i auster. Contrasta amb l’esplendor del claustre, del segle XIV, el primer d'estil gòtic de la Corona d'Aragó.
Vladimir Tatlin was a Russian artist and architect. After the 1917 Revolution, V.I.Lenin tasked him with replacing Tsarist monuments with ones expressing revolutionary ideals.
Tatlin’s proposed tower was an abstract iron and glass sculpture 400m tall (Eiffel tower is 300m). The tower's axis tilted parallel to that of Earth's.
The monument was to be the headquarters of the Comintern, the international grouping of Communist parties. A lower glass cube housing the Legislature would revolve once a year. Above that was the Executive in a pyramid rotating once a month. Above that, a cylinder would hold press and communications and revolve daily. The entire edifice was to straddle the Neva in Petrograd (St Petersburg).
One prescient feature was the surrounding double helix – Tatlin’s radial struts could almost represent its canonical amino acid bases! Had the existence and structure of DNA – the key to life – been known to Tatlin it would have been of immense symbolic importance.
Tatlin’s constructivist monument in one sense harks back to the 1890s of Eiffel’s France. In another it looks far forward to the twisted and otherwise non-rectilinear steel and glass postures of almost any present-day city finance quarters.
Tatlin’s Tower was never realised although he and students made a 4.2m high mostly wooden model in 1920.
The model pictured here is 1/42 scale and was erected in 2011 at the London Royal Academy. It was subsequently moved to the UEA Sainsbury Centre for Visual Arts, Norwich. The Sainsbury Centre is in the foreground at right.
Palm Sunday is a Christian moveable feast that falls on the Sunday before Easter. The feast commemorates Jesus' triumphal entry into Jerusalem, an event mentioned in each of the four canonical Gospels. Palm Sunday marks the first day of Holy Week.
Wikipedia
La Iglesia de Santa Catalina situada en la calle Alhóndiga de la ciudad de Sevilla (Andalucía, España) es un templo de estilo gótico-mudéjar construido en el siglo XIV. En 1912 fue declarada Monumento Nacional, y es sede canónica de las hermandades de la Exaltación, de la Virgen del Carmen y del Rosario, y de Santa Lucía. En el exterior resaltan los restos de una estructura que recuerda a un ábside, fruto de una ampliación del siglo XVI. La torre de estructura mudéjar, en su arranque presenta sillares. El alzado se encuentra muy restaurado, conservando los huecos túmidos de las campanas.
The Church of Santa Catalina located on Calle Alhóndiga in the city of Seville (Andalusia, Spain) is a Gothic-Mudejar style temple built in the 14th century. In 1912 it was declared a National Monument, and it is the canonical seat of the brotherhoods of Exaltación, Virgen del Carmen and Rosario, and Santa Lucía. Outside, the remains of a structure reminiscent of an apse stand out, the result of a 16th-century extension. The tower of Mudejar structure, at its start presents ashlars. The elevation is highly restored, conserving the hollow hollows of the bells.
L'Església de Santa Caterina situada al carrer Alhóndiga de la ciutat de Sevilla (Andalusia, Espanya) és un temple d'estil gòtic-mudèjar construït al segle XIV. El 1912 va ser declarada Monument Nacional, i és seu canònica de les germandats de l'Exaltació, de la Mare de Déu del Carme i del Roser, i de Santa Llúcia. A l´exterior ressalten les restes d´una estructura que recorda un absis, fruit d´una ampliació del segle XVI. La torre d'estructura mudèjar, en l'arrencada presenta carreus. L'alçat es troba molt restaurat, conservant els buits tòmits de les campanes.
some anxiety always goes with it :-)
Ovid, Metamorphoses
Ovid was the first major Roman poet to begin his career during Augustus' reign. Ovid was a contemporary of the older poets Virgil and Horace. Collectively, they are considered the three canonical poets of Latin literature. The Imperial scholar Quintilian described Ovid as the last of the Latin love elegists. He enjoyed enormous popularity during his lifetime. Regardless, the emperor Augustus banished him to a remote province on the Black Sea, where he remained until his death. Ovid himself attributes his exile to carmen et error ("a poem and a mistake"). His reluctance to disclose specifics has resulted in much speculation among scholars.
rose, 'Day Breaker', little theater rose garden, raleigh, north carolina
WISH YOU A PEACEFUL COMING WEEKEND:)
******************************************
In 1561, Pope Pius IV granted the remains of the Bath-houses of Diocletian to the Carthusian monks, appointing them as conservators of the ruins.
Subsequently to the act of donation of Pope Clement VIII in 1595, construction began of a new convent which was built according to the canonical scheme of the Order: a large cloister, a small cloister and the small dwellings (houses) for the monks.
The large cloister, known as Michelangelo's, was inserted between the the central body of the Baths and the northern side of its enclosure.
Canoncally Crowned on November 17, 1979
by the Most Rev. Bruno Torpigliani, DD
by Virtue of the Venerable Pope John Paul the Great
The basilica Saint-Sernin of Toulouse is a sanctuary built to shelter saint Saturnin's relics, first bishop of Toulouse, tortured in 250. Become one of the most important centers of pilgrimage of the medieval West, she(it) was harmed(served), for the IXth century at the latest and until the French Revolution, by a canonical community. Saint-Sernin is the biggest Romanic church kept(preserved) in Europe.
На вітрилах купола традиційні чотири євангелісти, а під ними, у вигляді таємничих апокаліптичних тварин, що зустрічаються в Книзі пророка Єзекіїля (як єдина істота - тетраморф) та Одкровенні Іоанна Богослова, притаманні їм в іконографії, їх символічні зображення - істоти стали символами євангелістів та формою їхнього традиційного зображення з VII століття.
Існуючий розподіл істот між євангелістами устоявся не відразу — спочатку це відбулося в християнському богослов'ї з кінця II століття, а з IV століття і в християнському мистецтві. Як символи євангелістів ці образи закріпилися в богослов'ї з часів Ієроніма, а починаючи з VII століття таке їхнє трактування на християнському Заході стає обов'язковим.
Євангелісти зображені з розкритими книгами, фігура кожного з них удвічі більша за людський зріст.
На північно-східному вітрилі Святий євангеліст Іоанн. Нижче Іоанна - орел, з розпущеними крилами, голова євангеліста звернена вліво, сиве волосся його майорить за вітром.
Орел - Дар Святого Духа, що здіймається над Церквою, а також Вознесіння Господнє. Образ Орла пов’язують з Іоанном за піднесений політ його віри.
Художник В. М. Васнєцов.
В Одкровенні Іоанна тетраморф представлений в образі окремих чотирьох апокаліптичних істот (лат. quattuor animalia «чотири живуть»; чотири живі істоти у протестантів) — вартових чотирьох кутів Трона Господа та чотирьох меж раю.
На думку отців церкви, кожна з чотирьох тварин, у додатку до євангелістів, виражає собою стиль або характер, що є властивим євангелії кожного з них.
Зображення святого Евангеліста Марка на вітрилі нижче світлового барабана, як одного з 4-х святих апостолів Євангелістів.
Вітрило склепіння /pendentive/ - частина купольного склепіння у вигляді увігнутого сферичного трикутника. Вітрило перекриває кут приміщення в місцях переходу від квадратної основи до круглого в плані барабана або бані.
Mark the Evangelist (Latin: Marcus), also known as Saint Mark, is the person who is traditionally ascribed to be the author of the Gospel of Mark. According to Church tradition, Mark founded the episcopal see of Alexandria, which was one of the five most important sees of early Christianity. His feast day is celebrated on April 25, and his symbol is the winged lion.
According to tradition, in AD 49, about 19 years after the Ascension of Jesus, Mark travelled to Alexandria and founded the Church of Alexandria – today, the Coptic Orthodox Church, the Greek Orthodox Church of Alexandria, and the Coptic Catholic Church trace their origins to this original community. Aspects of the Coptic liturgy can be traced back to Mark himself. He became the first bishop of Alexandria and he is honored as the founder of Christianity in Africa.
Mark the Evangelist is most often depicted writing or holding his gospel.
In Christian tradition, Mark the Evangelist is symbolically represented by a lion, one of the creatures envisioned by Ezekiel (1:10) and in the Book of Revelation (4:7).
(From my private archive of digital photos, year 2009)
One of the several churches that the town of Cabra has, in the province of Córdoba, Andalusia region, Spain, is the so-called Iglesia de los Remedios, which houses a beautiful image of the Virgen de la Soledad, among other consecrated images.
The current church was built in the 17th century, on the remains of a hermitage dedicated to Santa Ana. Its interior is square in plan, divided into three naves.
The beautiful bluish dome seen in the photo is the work of the architect Antonio Álvarez and was restored in 2007, after part of the dome fell.
In this case, the symbolism is represented by the painted images of the writers of the four canonical gospels (Matthew, Mark, Luke and John), who have the status of saints, and in the inner circle are represented all the relics preserved (according to tradition) after the descent from the cross of Jesus of Nazareth. (Source: turismodelasubbetica.es/cabra)
CUPULA DE LA IGLESIA DE LOS REMEDIOS, CABRA, CORDOBA, 2009
(De mi archivo particular de fotos digitales, año 2009)
Una de las varias iglesias que tiene la localidad de Cabra, en la provicia de Córdoba, región de Andalucía, España, es la llamda Iglesia de los Remedios, que alberga una preciosa imagen de la Virgen de la Soledad, entre otras imágenes consagradas.
La iglesia actual se construyó en el siglo XVII, sobre los restos de una ermita dedicada a Santa Ana. Su interior es de planta cuadrada, dividida en tres naves.
La preciosa cúpula azulada que se contempla en la foto es obra del arquitecto Antonio Álvarez y fue restaurada en 2007, tras caer parte de la cúpula.
En este caso, la simbología está representada por las imágenes pintadas de los redactores de los cuatro evangelios canónicos (Mateo, Marcos; Lucas y Juan), que tienen la categoría de santos, y en el círculo interior se representan todas las reliquias que se conservan (según la tradición) tras el descendimiento de la cruz de Jesús de Nazareth. (Fuente: turismodelasubbetica.es/cabra)
On the left is Uriel (?) with a sword and fire. But maybe Mikhail (?)
After all, the Archangel Michael, the leader (Archangel) of the Heavenly Forces, was most often depicted among the angels. He wore armor, a blue-green chiton and a red sagi (a red cloak. The cloak was fastened on his chest with a rectangular tablion. A heavenly warrior is always armed with a steel or fire sword.
Uriel or Uriel ("fire of God") is a mythological Jewish figure of one of the seven highest angels (archangels), which appears mainly in the Jewish Kabbalah, in various Jewish prayers, as well as in the Christian non-canonical tradition.
According to Jewish tradition, Uriel is one of the main four angels: Michael, Gabriel, Uriel and Raphael, who stand before the throne of glory and whose role is to watch over and guard the four sides of the earth.
Зліва Уріель (?) з мечем та вогнем. Але можливо і Михаель (?)
Адже найчастіше з ангелів зображувався Архангел Михаель- ватажок (Архістратиг) Небесних Сил. Він носив обладунки, синьо-зелений хітон і червоний сагій (червоний плащ). На грудях плащ кріпився прямокутним табліоном. Небесний воїн завжди озброєний сталевим чи вогненним мечем.
Урііл або Уріель («вогонь Божий») — міфологічна єврейська постать одного з семи вищих ангелів (архангелів), який з'являється в основному в єврейській кабалі, у різних єврейських молитвах, а також у християнській неканонічній традиції.
Згідно з єврейською традицією, Уріель є одним із головних чотирьох ангелів: Міхаель, Габріель, Уріель і Рафаель, які стоять перед престолом слави і чия роль полягає в тому, щоб спостерігати та охороняти чотири сторони землі.
Ангел з лабарумом і пальмовою гілкою (?) - what is name?
Праворуч. З високою вірогідністю можу припустити, що в образі Ангела /Архангела/ з лабарумом і пальмовою гілкою зображено Гавриїла, адже його називають як Ангела Смерті або Сили, так і Ангелом Світу або Миру.
Aquest és el campanar de l'antiga catedral de Sent Liser. Aquest estil constructiu és molt caracteristic del romanic del entorn tolosà.
La vila de Sent Líser (Saint Lizier en francès) es troba en un puig sobre el riu Salat, just al nord de St. Girons. Té la particularitat de comptar amb no una, sino DUES ex-catedrals. Aquesta és una de les dues, l'altra es troba al cim del nucli antic, i s'anomena N. D. de la Sède. Una cosa molt complicada de legalisme canonic medieval. Sembla que va tenir un sol bisbe però amb dos capitols catedralicis separats. En fi.
ca.wikipedia.org/wiki/Sent_L%C3%ADser
en.wikipedia.org/wiki/Saint-Lizier
fr.wikipedia.org/wiki/Cath%C3%A9drale_Saint-Lizier_de_Sai...
www.monestirs.cat/monst/annex/fran/migdp/sliser.htm
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A view of the romanesque bell-tower of the former cathedral of St. Lizier. This style of tower is quite usual in the Garonne basin.
Saint Lizier (Sent Líser in occitan) is nice old village above the Salat river. It has the really unusual detail of having TWO former cathedrals. I can't really understand what happened, but it seems that in the middle ages it was the seat of a bishop, but with two cathedrals, and all was abolished during the French Revolution. The other (former) cathedral is known as N. D. de-la-Sède.
🇫🇷 L'église Saint-Roch d'Ajaccio est une église de style néoclassique réalisée sur un projet de 1885 de l'architecte ajaccien Barthélémy Maglioli (Ajaccio 1856-1909). Un très joli fronton
Des concerts de musique polyphonique corse y sont également organisés.
Saint Roch (né à Montpellier vers 1350, mort à Voghera1 vers 1378)est un pèlerin et thaumaturge français,à qui l'Église accorde le titre canonique de confesseur .En termes de culte populaire, il est principalement le saint patron de tous les pèlerins ainsi que de nombreuses confréries ou corporations : notamment des chirurgiens, des dermatologues et des apothicaires (pharmaciens). Son culte, né d'abord en France et en Italie, est devenu très populaire et s'est répandu dans le monde entier.
The church of Saint-Roch in Ajaccio is a neoclassical style church built on a project of 1885 by the Ajaccio architect Barthélémy Maglioli (Ajaccio 1856-1909). A very pretty pediment
Concerts of Corsican polyphonic music are also organised here.
Saint Roch (1350-1378) was a French pilgrim and miracle worker, to whom the Church granted the canonical title of confessor .He is the patron saint of all pilgrims as well as of many brotherhoods or guilds: surgeons, dermatologists and apothecaries (pharmacists). His cult, , has become very popular and has spread throughout the world.
Die Kirche Saint-Roch in Ajaccio ist eine Kirche im neoklassizistischen Stil, die nach einem Entwurf des Ajaccio-Architekten Barthélémy Maglioli (Ajaccio 1856-1909) aus dem Jahr 1885 errichtet wurde. Ein sehr schöner Giebel
Hier werden auch Konzerte mit polyphoner korsischer Musik veranstaltet.
Saint Roch (geboren in Montpellier um 1350, gestorben in Voghera1 um 1378) war ein französischer Pilger und Wundertäter, dem die Kirche den kanonischen Titel eines Beichtvaters verlieh. In der Volksverehrung ist er hauptsächlich der Schutzheilige aller Pilger sowie zahlreicher Bruderschaften und Zünfte, insbesondere der Chirurgen, Dermatologen und Apotheker (Apotheker). Seine Verehrung, die zunächst in Frankreich und Italien entstand, wurde sehr populär und verbreitete sich über die ganze Welt.
La chiesa di Saint-Roch ad Ajaccio è una chiesa in stile neoclassico costruita su progetto del 1885 dell'architetto ajacciano Barthélémy Maglioli (Ajaccio 1856-1909). Un frontone molto bello
Qui si organizzano anche concerti di musica polifonica corsa.
San Rocco (nato a Montpellier intorno al 1350, morto a Voghera1 intorno al 1378) è un pellegrino e operatore di miracoli francese, a cui la Chiesa concede il titolo canonico di confessore. Dal punto di vista del culto popolare, è soprattutto il patrono di tutti i pellegrini e di numerose confraternite o corporazioni: in particolare di chirurghi, dermatologi e speziali (farmacisti). Il suo culto, iniziato in Francia e in Italia, è diventato molto popolare e si è diffuso in tutto il mondo.
La iglesia de Saint-Roch de Ajaccio es una iglesia de estilo neoclásico construida sobre un proyecto de 1885 del arquitecto ajaccio Barthélémy Maglioli (Ajaccio 1856-1909). Un frontón muy bonito
Aquí también se organizan conciertos de música polifónica corsa.
San Roque (nacido en Montpellier hacia 1350, fallecido en Voghera1 hacia 1378) es un peregrino y taumaturgo francés, a quien la Iglesia concede el título canónico de confesor. En cuanto al culto popular, es sobre todo el patrón de todos los peregrinos, así como de numerosas cofradías o gremios: en particular cirujanos, dermatólogos y boticarios (farmacéuticos). Su culto, que comenzó en Francia e Italia, se ha hecho muy popular y se ha extendido por todo el mundo.
The four evangelists are traditionally depicted on the sails of the dome, and their symbolic images are written below them.
The evangelists are depicted with open books, the figure of each of them is twice the size of a person.
Saint Matthew the Evangelist is on the southeast sail. Below, Matthew is an angel, a man with wings, with his right hand he gives the evangelist a scroll, and in his left hand he holds a pen.
According to the fathers of the church, each of the four animals, in addition to the evangelists, expresses a style or character that is characteristic of the gospel of each of them. The image of the winged man must be assimilated by Matthew, since he begins his gospel with the human genealogy of the Savior.
Artist V. M. Vasnetsov.
Matthew the Apostle, also known as Saint Matthew and possibly as Levi, was, according to the New Testament, one of the twelve apostles of Jesus. According to Christian traditions, he was also one of the four Evangelists as author of the Gospel of Matthew, and thus is also known as Matthew the Evangelist, a claim rejected by most biblical scholars, though the "traditional authorship still has its defenders."
На вітрилах купола традиційні чотири євангелісти, а під ними, у вигляді таємничих апокаліптичних тварин, що зустрічаються в Книзі пророка Єзекіїля та Одкровенні Іоанна Богослова, притаманні їм в іконографії, їх символічні зображення - істоти стали символами євангелістів та формою їхнього традиційного зображення з VII століття.
Євангелісти зображені з розкритими книгами, фігура кожного з них удвічі більша за людський зріст.
На південно-східному вітрилі Святий євангеліст Матвій. Нижче Матвія - ангел, людина з крилами, правою рукою він подає євангелісту сувій, а в лівій - тримає перо. Образ крилатої людини пов’язують з Матвієм, оскільки він починає своє євангеліє людською генеалогією Спасителя.
Художник Віктор Михайлович Васнєцов.
В Одкровенні Іоанна тетраморф представлений в образі окремих чотирьох апокаліптичних істот (лат. quattuor animalia «чотири живуть»; чотири живі істоти у протестантів) — вартових чотирьох кутів Трона Господа та чотирьох меж раю.
На думку отців церкви, кожна з чотирьох тварин, у додатку до євангелістів, виражає собою стиль або характер, що є властивим євангелії кожного з них.
Левій Матвій, (Левій, Матей, митар, Євангеліст Матвій, Митник) — один з 12 апостолів Ісуса Христа. Матвія називають також Левієм, щоб відділяти його минуле життя від часу служіння Ісусові. Матвій написав Євангеліє від Матвія арамейською мовою.
La Chaise Dieu, a millennial story - Haute-Loire - Auvergne - France - Europe
Érigée au XIe siècle, sur un plateau granitique à plus de 1 000 mètres d’altitude au cœur de l’Auvergne, l’abbaye de La Chaise-Dieu domine la route qui vient de l’est, de Brioude, veillant et guettant le pèlerin. Cette abbaye a été fondée par Robert de Turlande, chanoine de Brioude, qui voulait s’établir en un lieu isolé pour vivre avec Dieu seul dans le silence et la prière. L’abbaye de La Chaise-Dieu est fermée à la Révolution en 1790 et son église abbatiale devient église paroissiale. Au XXe siècle, une nouvelle communauté religieuse s’installe dans ses murs pour renouer avec la vie religieuse tout en accueillant pèlerins et touristes.
De 1043 à 1168 : L’élan monastique
Aux XIe et XIIe siècles, la société féodale en Auvergne est dominée par le comte d’Auvergne, lui-même suzerain du duc d’Aquitaine, par différentes familles (Mercœur, La Tour, Montboissier), par l’évêque de Clermont et par les chanoines-comtes de Brioude.
L’Église est marquée par un grand élan monastique. Dès le VIe siècle, saint Benoît de Nursie avait fondé le monastère du Mont-Cassin où la vie était réglée autour de la devise : « prier et travailler » ; un siècle plus tard, Benoît d’Aniane codifie cette règle bénédictine qu’il impose, à la demande du roi, à tous les monastères. Cluny est fondée en 910 et saint Robert s’inscrit dans ce mouvement en fondant l’abbaye de La Chaise-Dieu en 1043. Saint Bruno fonde les Chartreux en 1089 et saint Bernard entre à Cîteaux en 1112.
Le conflit entre les papes et les empereurs romains germaniques avait commencé avec la querelle des investitures (ingérence des pouvoirs laïcs dans les nominations ecclésiastiques). C’est ainsi que Grégoire VII doit affronter l’Empereur d’Allemagne Henri IV, à Canossa en 1078, et que le Pape Alexandre III doit subir l’élection d’antipapes soutenus par l’empereur et se réfugier en France.
Le fondateur, saint Robert de Turlande (1043-1067)
Robert, chanoine de Brioude, arrive avec deux compagnons en décembre 1043 sur ce haut-plateau du Livradois pour une vie d’ermite. Ce sont les débuts de la vie religieuse à La Chaise-Dieu qui ne porte pas encore ce nom.
Ses successeurs et leur action
Durand (abbé de 1067 à 1078, mort en 1095)
Désigné par saint Robert pour lui succéder, il fut choisi par les moines comme abbé. Il œuvra pour la canonisation de saint Robert et se fit confirmer les privilèges dont l’abbaye bénéficiait. Le comte d’Auvergne, Robert II, jura de défendre l’abbaye contre tout adversaire. En 1076, il est nommé évêque de Clermont mais il resta abbé jusqu’en 1078, date à laquelle il démissionna ayant compris qu’il ne pouvait cumuler les deux charges sans nuire à l’abbaye. Il mourut le 19 novembre 1095 et le pape Urbain II présida ses obsèques. Pendant son abbatiat, La Chaise-Dieu se fit connaître dans de nombreuses régions de la Saintonge à la Savoie.
Saint Adelème (abbé en 1078, mort en 1097 en Espagne)
Maître des novices, Adelème fut élu en 1078 par les moines abbé de La Chaise-Dieu, pour succéder à Durand à cause de sa sainteté. Mais, trouvant la charge d’abbé trop lourde, il y renonça au bout d’un an. Appelé par le roi Alponse VI de Castille, pour aider à rétablir le rite romain en Espagne alors que la reconquête progressait, Tolède en 1085. Il fonda le monastère Saint-Jean à Burgos, qui resta rattaché à La Chaise-Dieu jusqu’en 1436. Appelé San Lesmes, il fut déclaré patron de Burgos au XVe siècle. Son corps fut transporté dans l’église qu’on lui construisit alors.
Seguin d’Escotay (abbé de 1078 à 1094, date de sa mort)
Cadet d’une famille noble, il entra au chapitre de Saint-Jean de Lyon, mais la vie canoniale ne le satisfaisant pas, il quitta celle-ci pour entrer à La Chaise-Dieu. Savant, de mœurs sévères, fort habile dans les affaires, ses frères le remarquèrent rapidement et le choisirent comme abbé. Il défendit l’indépendance de l’abbaye face aux pouvoirs féodaux, obtint en 1079 pour l’abbaye le rôle de chef de congrégation et étendit son influence vers le Rouergue (Saint-Théodard et Gaillac), le Languedoc (Saint-Baudille de Nîmes) et enfin les Apennins de Modène. Habile pour la gestion des affaires temporelles, il avait aussi l’humilité du moine et, en dix-sept années de gouvernement, avait fait de la fondation de saint Robert une des plus grandes abbayes de France, connue jusqu’en Italie et en Castille.
Étienne de Mercœur (abbé de 1111 à 1146, date de sa mort)
Extension de la congrégation à Montferrand, dans le Forez, à Chanteuges, Sainte-Livrade d’Agenais, Faverney en Bourgogne, Saint-Sixte de Plaisance dans la plaine du Pô et Montepeloso en Basilicate. Ces rattachements étaient souvent de convenance politique mais reposaient sur l’autorité morale de La Chaise-Dieu.
Jourdain de Montboisier (abbé de 1146 à 1157, date de sa mort)
Entré à La Chaise-Dieu au début du XIIe siècle, Jourdain était prieur depuis 1141 quand il fut élu abbé. Les Montboisier étaient de grands bienfaiteurs des églises et plusieurs frères de Jourdain étaient hommes d’Église. Le plus célèbre d’entre eux est Pierre le Vénérable, abbé de Cluny depuis 1122. Personnage effacé, Jourdain bénéficia du rayonnement de ce dernier pour consolider certains acquis de l’abbaye.
De 1168 à 1306 : Le difficile maintien de la congrégation casadéenne
À l’époque de Philippe-Auguste (1180-1223), l’Auvergne, est marquée par les rivalités entre les Capétiens auxquels l’abbaye de La Chaise-Dieu reste loyale et les Plantagenets. La France de saint Louis (1226-1270) et de Philippe le Bel (1285-1314) voit l’affermissement du pouvoir royal. Au XIIIe siècle, l’Église est préoccupée d’une part par la querelle entre l’Empereur et le Pape et d’autre part par l’organisation des croisades.
Sous le pape Innocent III (1198-1216) de nouvelles formes de vie religieuse apparaissent avec François d’Assise, fondateur des franciscains, et saint Dominique de Guzman, fondateur des dominicains, qui entreprend de convertir les Albigeois, ou cathares.
Prépondérance du temporel
Pendant cette période, la congrégation de La Chaise-Dieu n’élit aucun abbé doté d’une personnalité marquante. L’abbaye voit son rôle de seigneurie du Livradois s’accroître, le pouvoir temporel tendant à prendre une part croissante. Par ailleurs, les abbés consacrent une énergie importante à maintenir des liens avec l’ensemble des abbayes et des prieurés qui lui sont rattachés, liens volontiers contestés par les seigneurs ou les évêques locaux. La croissance de la congrégation est achevée. L’organisation de la congrégation devient plus structurée, avec une règlementation des chapitres et la définition du rôle des officiers claustraux.
De 1306 à 1518 : Le déclin doré
En 1348, la peste noire ravage la France. Elle sévit jusqu’en 1419 et décime la moitié de la population. La guerre de Cent Ans entre les fidèles des rois de France et ceux du roi d’Angleterre commence en 1336. En 1429, Charles VII est sacré à Reims sous la conduite de Jeanne d’Arc, qui est brûlée à Rouen en 1431.
De 1305 à 1378, jugeant Rome peu sûre du fait des conflits entre différentes factions, la papauté s’installe en Avignon. Deux papes d’Avignon compteront dans l’histoire de La Chaise-Dieu : Clément VI (1342-1352) qui s’y fait enterrer, et Grégoire XI, son neveu (1370-1378), qui fait construire la tour Clémentine 1.
Le Pape Jules II (1503-1513) entreprend la construction du palais du Vatican et de la basilique Saint-Pierre.
Des abbés grands seigneurs
Paradoxalement, cette période désolée fut brillante pour La Chaise-Dieu. Grands seigneurs, les abbés, choisis parmi de riches et puissantes familles, ne réformaient plus mais présidaient à de grands travaux.
Jean de Chandorat (1318–1342)
Réputé pour son savoir et son énergie, il s’efforça de mettre en application les principes disciplinaires que demandait le Pape à un Ordre bénédictin qui se sclérosait en donnant de nouveaux statuts à l’abbaye. Il devint ensuite évêque du Puy. Il fut le compagnon de noviciat de Pierre Roger devenu pape en 1342 sous le nom de Clément VI qui le nomma évêque du Puy dès son avènement au siège de Pierre.
de 1342 à 1377
Pendant cette période, les abbés ne furent pas élus en chapitre général, mais nommés par le Pape, à commencer par Clément VI : ils étaient appelés « réservataires ». Ce fut le cas de Renaud de Montclar qui fut chargé de suivre le début des travaux de construction de la nouvelle abbatiale.
Si pendant cette époque troublée, les moines se trouvèrent à l’abri derrière leurs murailles, de nombreux prieurés souffrirent.
Hugues de Chauvigny de Blot (1420-1465)
La danse macabre fut réalisée sous son abbatiat.
Un abbé annonçant la Renaissance, Jacques de Saint-Nectaire (1491-1518, date de sa mort)
Jacques de Saint-Nectaire est né en 1461 d’une famille auvergnate riche et puissante. Les liens que cette famille entretenait avec l’abbaye étaient nombreux. Il entra à l’abbaye à l’âge de 12 ans. Devenu profès et prêtre, il fut d’abord nommé prieur de Saint-Pantaléon (Limousin), puis en 1483 de Saint-Gemme (Saintonge). Il fut élu abbé en 1491 et mourut en 1518. Il se distingua par le goût des arts et la munificence. Il fit achever le réfectoire et le cloître, reconstruisit la toiture de l’abbatiale et commanda les « draps imagés ». Il réalisa également des travaux importants (chapelle et maison de l’abbé) au prieuré de Chanteuges où il aimait résider.
De 1518 à 1640 : L’abbaye en commende
Si la Renaissance évoque une nouvelle vision de l’homme et des changements profonds dans l’art, cette époque est marquée, surtout en France, par les guerres de Religion. Nées de la Réforme (Martin Luther est excommunié en 1517), elles ensanglantent la France à partir de 1562 (Massacre de la Saint-Barthélemy en 1572). La promulgation de l’Édit de Nantes par Henri IV en 1598 ramène la paix civile. Le Concile de Trente en 1562 est à l’origine d’un sursaut disciplinaire de l’Église catholique en réaction aux critiques des réformés. Mais la monarchie française n’accepte pas l’existence de minorités protestantes et le problème perdure jusqu’à la révocation de l’Édit de Nantes par Louis XIV en 1685 qui oblige la majorité des protestants à émigrer.
La commende
Devenu roi en 1515, François Ier (1494-1547) signe un an plus tard, à Bologne, un concordat avec le Pape Léon X par lequel le roi de France peut nommer les évêques et abbés. Les rois abusent rapidement de cette facilité pour récompenser des proches, en particulier à La Chaise-Dieu. Les abbés nommés par le roi n’étaient pas tous ordonnés. S’ils venaient à La Chaise-Dieu au moins une fois pour prendre possession de leur charge, ils ne s’intéressaient guère à l’abbaye et se faisaient représenter par un vicaire général. Ainsi Henri d’Angoulême, fils naturel d’Henri II, fut abbé de 1562 à 1586. Son successeur, Charles de Valois, était, lui, le fils naturel de Charles IX ; il résigna en 1597 pour se marier. Son fils, Louis de Valois, devint plus tard abbé de 1609 à 1629 avant de, lui aussi, abandonner la charge. Son successeur fut le cardinal Armand-Jean du Plessis de Richelieu.
François de Tournon, premier abbé commandataire
En 1533, alors qu’il est en route vers Le Puy en compagnie de la reine Éléonore d’Autriche, François Ier s’arrête à l’abbaye de La Chaise-Dieu où il est accueilli par le premier abbé commendataire, François de Tournon.
Turbulences
En 1562, les Huguenots envahissent l’abbaye et la saccagent alors que les moines s’étaient réfugiés dans la tour Clémentine. Grâce au four et au puits dans la tour, ils purent tenir 15 jours de siège en attendant les renforts. Pendant ce temps, les tombes étaient profanées, les statues brisées ainsi que le gisant de Clément VI.
Le cardinal de Richelieu (1582-1642)
Armand-Jean du Plessis de Richelieu (1582-1642), ministre de Louis XIII de 1624 à 1642, est nommé abbé de La Chaise-Dieu et de Cluny en 1629. Devançant les projets de réorganisation de l’Ordre bénédictin par le pape, il veilla à regrouper l’ensemble des monastères de cet Ordre dans le royaume dans une seule congrégation : la Congrégation des Bénédictins de Saint-Maur2 dont la maison-mère était à l’origine aux Blancs-Manteaux à Paris. Le déclin de l’abbaye était évident et le nombre de moines réduit à une cinquantaine. En 1640, il signa l’ordre de rattachement de l’abbaye de La Chaise-Dieu à la Congrégation de Saint-Maur.
De 1640 à 1790 : Les Mauristes
Le rattachement aux Mauristes ne fut pas accepté facilement par les bénédictins de La Chaise-Dieu : la congrégation mauriste était très centralisée et La Chaise-Dieu perdait une réelle autonomie. De plus, les Mauristes prenaient possession de l’abbaye au détriment des moines du lieu, lesquels étaient alors appelés les « anciens » et recevaient une pension jusqu’à leur décès. S’ils souhaitaient intégrer la Congrégation, les moines de La Chaise-Dieu devaient recommencer un noviciat selon les principes des Mauristes et prononcer de nouveaux vœux. Beaucoup refusèrent et on vit se côtoyer deux communautés : celle des Robertiens logés dans les bâtiments qui existaient place de l’Écho et celle des Mauristes qui s’installèrent dans les ailes des bâtiments existants qu’ils entreprirent de reconstruire. Ils se partageaient aussi l’église3. En 1643, après la mort du Cardinal de Richelieu, les moines casadéens tentèrent de remettre en cause ce rattachement. Cette démarche fut vaine, d’autant qu’ils étaient affaiblis en nombre et en moyens financiers.
Les Mauristes attachaient une très grande importance aux études. Désireux de s’inscrire dans l’histoire du monastère qu’ils « reprenaient », ils en écrivaient l’histoire grâce à leurs archives et cartulaires. À La Chaise-Dieu, ce travail de bénédictin s’est traduit par la publication de l’ouvrage de dom François Gardon sur la Vie de saint Robert et l’histoire de l’abbaye 4 , de l’Histoire générale de la congrégation de dom Victor Tiolier en 1652 et, en 1667, d’une histoire de l’abbaye en latin par dom Simon Genoux.
En même temps, ils entreprenaient de remettre en état l’abbatiale ravagée par les huguenots. Le tombeau du pape Clément VI fut reconstruit au milieu du chœur et le gisant put y être replacé. Le maître-autel, ceux des chapelles latérales ainsi que les retables datent de cette époque. Les bâtiments de la place de l’Écho (et donc la salle de l’Écho elle-même) ont été reconstruits à la fin du XVIIe siècle à la suite d’un incendie qui avait détruit les bâtiments datant de l’abbé Jacques de Saint-Nectaire. Ils reconstruisirent également le grand escalier de l’entrée de l’abbatiale et l’aile ouest des bâtiments abbatiaux.
Le jansénisme
La doctrine du jansénisme apparaît en 1640. Jansenius déclare dans son livre appelé « Augustinus » que la grâce n’est accordée qu’aux seuls élus. Cette théorie, condamnée par le Pape et la Sorbonne, est soutenue par le Parlement de Paris et les solitaires de Port-Royal (Antoine Arnaud, Blaise Pascal,..) Cette querelle s’apaise en 1668 quand tous les jansénistes acceptent de signer un Formulaire de Foi. Elle se rallume à l’occasion de la publication de la bulle Unigenitus en 1713.
L’abbaye devint un foyer d’accueil pour les jansénistes. La communauté casadéenne accueillit notamment Jean Soanen, évêque de Senez, l’un des plus farouches appelants, qui avait été suspendu de ses fonctions épiscopales et que le roi avait contraint à se retirer à La Chaise-Dieu, où il vécut de 1727 à sa mort en 1740 à l’âge de 93 ans.
Deux abbés de cette époque
Hyacinthe Serroni, abbé de La Chaise-Dieu de 1672 à 1687
Né en 1617 à Rome, il entre chez les dominicains. En 1645, il vient en France où il est nommé évêque d’Orange, puis de Mende en 1661. En 1672, prenant la suite de son protecteur le cardinal François-Marie Mancini, neveu de Mazarin, il est nommé abbé de La Chaise-Dieu. En 1676, il est nommé archevêque d’Albi et devient lui-même cardinal. En 1684, il vient à La Chaise-Dieu ; il offre à l’abbaye le magnifique buffet d’orgue et fait modifier le jubé pour permettre à la musique d’être mieux entendue dans le chœur. Ses libéralités pour la cathédrale d’Albi et l’abbaye de La Chaise-Dieu le ruinèrent. Il mourut en 1687. Il écrivit de nombreux livres religieux.
Louis-René-Édouard, prince de Rohan-Guéménée,
cardinal-archevêque de Strasbourg,
abbé de La Chaise-Dieu de 1756 à la Révolution
Né en 1734 à Paris, il succède à son oncle en devenant le dernier abbé de La Chaise-Dieu en 1756. En 1761, il est élu à l’Académie française. Ami de Buffon et d’Alembert, c’était un prélat philosophe. En 1772, il est envoyé comme ambassadeur à Vienne où il scandalisa l’impératrice par son mode de vie. En 1777, il est nommé coadjuteur, puis grand aumônier de France, puis il est créé cardinal et enfin nommé prince-évêque de Strasbourg. Il se compromet dans l’affaire du collier de la reine : Louis XVI l’oblige à « purger à La Chaise ». Il n’y vient que 4 mois en 1786. Il ne put jamais retourner à la Cour. En 1789, il est désigné pour représenter le Clergé aux États Généraux puis à la Constituante. Refusant la Constitution civile du Clergé puis l’abolition de la monarchie, il s’exile dans la partie allemande de son diocèse. Il se démet de ses fonctions lors du Concordat de 1801 et meurt en 1803.
Ce renouveau mauriste, spirituel et intellectuel, avait suscité des vocations plus nombreuses. Mais le XVIIIe siècle se traduisit par une désaffection de la vie monastique. En 1790, les moines n’étaient plus qu’une trentaine et la règle n’était plus appliquée avec la même ferveur.
1790 : Fermeture de l’abbaye
Dès 1789, l’Assemblée nationale prend les décisions qui mettent un terme à la vie monastique :
le 2 novembre, les biens ecclésiastiques sont mis à la disposition de la Nation
le 13 novembre, les communautés doivent déclarer leurs biens mobiliers et immobiliers
le 13 février 1790, les vœux monastiques sont interdits et les ordres religieux supprimés
En 1792, la République décide la vente des biens nationaux.
La fermeture de l’abbaye de la Chaise-Dieu se fit sans incident en février 1790. Le dernier prieur, dom Pierre Terrasse, et tous les moines furent relevés de leurs vœux. La plupart se dispersèrent. Dom Pierre Terrasse fut désigné maire. Il veilla à ce que l’Inventaire fut établi en mars 1790 dans le calme. Il organisa la dispersion de l’importante bibliothèque de 5 853 volumes soit à l’évêché de Saint-Flour soit à la municipalité de Brioude. Le 3 mai 1790, jour de la prise de possession du monastère par le corps municipal, il demanda « de s’abstenir des fonctions municipales ».
Si l’église abbatiale fut relativement protégée par la population de La Chaise-Dieu, en revanche les bâtiments abbatiaux, abandonnés, furent pillés. En 1793, la plupart furent vendus aux enchères à des habitants du pays, dont certains moines rendus à la vie civile.
Le Concordat signé en 1801 par le Premier Consul Bonaparte et le Pape Pie VII, permet de rétablir une relative sérénité. L’évêché du Puy est alors rattaché à celui de Saint-Flour jusqu’à la Restauration.
En 1820, l’église abbatiale devint l’église paroissiale. Les trois anciennes églises paroissiales furent fermées et détruites.
Classement comme Monument historique
Prosper Mérimée (1803-1870), parallèlement à sa carrière d’écrivain, fut Inspecteur général des monuments historiques de 1834 à 1860, fonction à laquelle il donna un lustre exceptionnel. Dans ce cadre, il visita l’Auvergne en 1837 ; le rapport qu’il publia montre un désintérêt manifeste pour l’abbaye de La Chaise-Dieu. Ceci ne l’empêcha pas d’inclure les bâtiments abbatiaux en 1840 dans la liste des monuments nécessitant une intervention, ni de les classer comme “Monuments Historiques” en 1847. Il devint sénateur sous le second Empire où il bénéficiait d’un grand prestige mondain. Cette visite de Mérimée marqua le début de la prise en charge des bâtiments et du trésor (en particulier des tapisseries), propriétés de la commune, par l’administration des Monuments Historiques. De grands travaux y sont périodiquement entrepris.
L’abbaye accueille des visiteurs dès le XIXe siècle : George Sand fait le récit de sa visite en juin 1859 dans son Voyage en Auvergne, .
Au XXe siècle
Installation des tapisseries dans le chœur
Le nombre des visiteurs culmine en 1960 où il dépasse 60 000.
Genèse du Festival de musique
En 1966, Georgy Cziffra donna le premier concert de ce qui allait devenir le festival de La Chaise-Dieu. Son succès et sa notoriété allait faire de l’abbatiale un haut-lieu de la musique en Europe.
Vers un renouveau spirituel
En 1984, pour renouer avec la grande prière monastique qui avait résonné pendant plus de 700 ans et pour accueillir les touristes, Mgr Cornet, alors évêque du Puy, demande à la Communauté Saint-Jean qui venait d’être fondée d’ouvrir un prieuré à La Chaise-Dieu.
En 1990, Mgr Henri Brincard confirme cette mission des frères et leur confie la paroisse de La Chaise-Dieu et des villages alentour.
En 2017, Mgr Luc Crepy, nouvel évêque du Puy-en-Velay, demande aux catholiques de La Chaise-Dieu de s’investir dans la Pastorale du tourisme afin que l’Église et la bonne nouvelle de l’Évangile soient présentes sur le site réhabilité des bâtiments abbatiaux et que l’esprit du fondateur de ces lieux, saint Robert, continue d’y souffler.
Un site exceptionnel restauré
À partir de 2007, de grands travaux de réhabilitation du site sont entrepris sous l’égide de l’État, du département, de la Communauté de Commune, de la Commune de La Chaise-Dieu :
la chapelle des Pénitents,
une partie des écuries et granges de l’abbaye situées place Lafayette sont aménagées en auditorium,
le chevet de l’église abbatiale,
l’aile de l’Écho est aménagé pour créer un parcours muséal,
l’aile ouest est aménagé pour y installer l’accueil du public et des loges pour les musiciens du Festival,
une salle est construite à l’emplacement des petites cours entre le mur de l’abbaye et celui de la bibliothèque pour accueillir « l’Historial des bâtisseurs » consacré à la chronologie de la construction de l’abbaye.
En 2018, ces travaux de réhabilitation sont terminés. Le site peut ouvrir au public et lui proposer une découverte historique de l’abbaye de La Chaise-Dieu axée sur la personne du pape Clément VI.
La tenture de chœur est installée dans une salle dédiée de l’aile de l’Écho
Source :
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Built in the 11th century, on a granite plateau at an altitude of more than 1,000 meters in the heart of Auvergne, the abbey of La Chaise-Dieu dominates the road which comes from the east, from Brioude, watching and watching the pilgrim. This abbey was founded by Robert de Turlande, canon of Brioude, who wanted to settle in an isolated place to live with God alone in silence and prayer. The abbey of La Chaise-Dieu was closed during the Revolution in 1790 and its abbey church became a parish church. In the 20th century, a new religious community settled within its walls to reconnect with religious life while welcoming pilgrims and tourists.
From 1043 to 1168: Monastic momentum
In the 11th and 12th centuries, feudal society in Auvergne was dominated by the Count of Auvergne, himself overlord of the Duke of Aquitaine, by different families (Mercœur, La Tour, Montboissier), by the Bishop of Clermont and by the canon-counts of Brioude.
The Church is marked by a great monastic impulse. As early as the 6th century, Saint Benedict of Nursia had founded the monastery of Mont-Cassin where life was regulated around the motto: "pray and work"; a century later, Benoît d'Aniane codified this Benedictine rule which he imposed, at the request of the king, on all monasteries. Cluny was founded in 910 and Saint Robert was part of this movement by founding the Abbey of La Chaise-Dieu in 1043. Saint Bruno founded the Carthusians in 1089 and Saint Bernard entered Cîteaux in 1112.
The conflict between the popes and the Holy Roman emperors had begun with the quarrel of investitures (interference of secular powers in ecclesiastical appointments). This is how Gregory VII had to face the German Emperor Henry IV, at Canossa in 1078, and Pope Alexander III had to undergo the election of antipopes supported by the emperor and take refuge in France.
The founder, Saint Robert of Turlande (1043-1067)
Robert, canon of Brioude, arrived with two companions in December 1043 on this high plateau of Livradois for a life of hermit. These are the beginnings of religious life in La Chaise-Dieu which does not yet bear this name.
His successors and their action
Durand (abbot from 1067 to 1078, died in 1095)
Appointed by Saint Robert to succeed him, he was chosen by the monks as abbot. He worked for the canonization of Saint Robert and had the privileges which the abbey enjoyed confirmed. The Count of Auvergne, Robert II, swore to defend the abbey against any adversary. In 1076, he was appointed bishop of Clermont but he remained abbot until 1078, when he resigned having understood that he could not combine the two charges without harming the abbey. He died on November 19, 1095 and Pope Urban II presided over his funeral. During his abbacy, La Chaise-Dieu became known in many regions from Saintonge to Savoy.
Saint Adelème (abbot in 1078, died in 1097 in Spain)
Master of novices, Adelème was elected in 1078 by the monks Abbot of La Chaise-Dieu, to succeed Durand because of his holiness. But, finding the charge of abbot too heavy, he gave it up after a year. Called by King Alponse VI of Castile, to help restore the Roman Rite in Spain as the reconquest progressed, Toledo in 1085. He founded the monastery of Saint John in Burgos, which remained attached to La Chaise-Dieu until 1436 Called San Lesmes, it was declared patron of Burgos in the 15th century. His body was taken to the church that was then built for him.
Seguin d'Escotay (abbot from 1078 to 1094, date of his death)
The youngest of a noble family, he entered the chapter of Saint-Jean de Lyon, but the canonical life did not satisfy him, he left it to enter La Chaise-Dieu. Scholarly, of severe morals, very skilful in business, his brothers quickly noticed him and chose him as abbot. He defended the independence of the abbey against the feudal powers, obtained in 1079 for the abbey the role of head of the congregation and extended his influence to Rouergue (Saint-Théodard and Gaillac), Languedoc (Saint-Baudille de Nîmes ) and finally the Apennines of Modena. Skilled in the management of temporal affairs, he also had the humility of a monk and, in seventeen years of government, had made the foundation of Saint Robert one of the largest abbeys in France, known as far as Italy and Castile. .
Étienne de Mercœur (abbot from 1111 to 1146, date of his death)
Extension of the Congregation to Montferrand, in the Forez, to Chanteuges, Sainte-Livrade d'Agenais, Faverney in Burgundy, Saint-Sixte de Plaisance in the Po plain and Montepeloso in Basilicata. These connections were often of political convenience but rested on the moral authority of La Chaise-Dieu.
Jourdain de Montboisier (abbot from 1146 to 1157, date of his death)
Having entered La Chaise-Dieu at the beginning of the 12th century, Jourdain had been prior since 1141 when he was elected abbot. The Montboisiers were great benefactors of the churches and several Jourdain brothers were churchmen. The most famous of them is Pierre the Venerable, abbot of Cluny since 1122. An erased character, Jourdain benefited from the influence of the latter to consolidate certain achievements of the abbey.
From 1168 to 1306: The difficult maintenance of the Casadean congregation
At the time of Philippe-Auguste (1180-1223), Auvergne was marked by rivalries between the Capetians, to whom the Abbey of La Chaise-Dieu remained loyal, and the Plantagenets. The France of Saint Louis (1226-1270) and Philippe le Bel (1285-1314) saw the strengthening of royal power. In the 13th century, the Church was preoccupied on the one hand by the quarrel between the Emperor and the Pope and on the other hand by the organization of the Crusades.
Under Pope Innocent III (1198-1216) new forms of religious life appeared with Francis of Assisi, founder of the Franciscans, and Saint Dominic de Guzman, founder of the Dominicans, who undertook to convert the Albigenses, or Cathars.
Preponderance of the temporal
During this period, the congregation of La Chaise-Dieu did not elect any abbot endowed with an outstanding personality. The abbey sees its role as lordship of Livradois increase, the temporal power tending to take an increasing part. In addition, the abbots devote considerable energy to maintaining links with all the abbeys and priories attached to them, links willingly disputed by the local lords or bishops. The growth of the congregation is complete. The organization of the congregation becomes more structured, with a regulation of the chapters and the definition of the role of the cloister officers.
1306 to 1518: The Golden Decline
In 1348, the Black Death ravaged France. It raged until 1419 and decimated half of the population. The Hundred Years War between the faithful of the kings of France and those of the king of England began in 1336. In 1429, Charles VII was crowned in Reims under the leadership of Joan of Arc, who was burned in Rouen in 1431.
From 1305 to 1378, judging Rome unsafe because of the conflicts between different factions, the papacy settled in Avignon. Two popes from Avignon will figure in the history of La Chaise-Dieu: Clément VI (1342-1352) who was buried there, and Grégoire XI, his nephew (1370-1378), who built the Clémentine 1 tower.
Pope Julius II (1503-1513) undertakes the construction of the Vatican Palace and Saint Peter's Basilica.
Great lord abbots
Paradoxically, this desolate period was brilliant for La Chaise-Dieu. Great lords, the abbots, chosen from rich and powerful families, no longer reformed but presided over great works.
Jean de Chandorat (1318–1342)
Renowned for his knowledge and his energy, he endeavored to apply the disciplinary principles that the Pope demanded of a Benedictine Order which was becoming ossified by giving new statutes to the abbey. He then became bishop of Le Puy. He was the novitiate companion of Pierre Roger, who became pope in 1342 under the name of Clement VI, who appointed him bishop of Le Puy upon his accession to the see of Pierre.
from 1342 to 1377
During this period, the abbots were not elected at the general chapter, but appointed by the Pope, starting with Clement VI: they were called “reservators”. This was the case of Renaud de Montclar who was responsible for monitoring the start of construction work on the new abbey.
If during this troubled time, the monks found themselves sheltered behind their walls, many priories suffered.
Hugues de Chauvigny de Blot (1420-1465)
The macabre dance was performed under his abbacy.
An abbot announcing the Renaissance, Jacques de Saint-Nectaire (1491-1518, date of his death)
Jacques de Saint-Nectaire was born in 1461 from a rich and powerful Auvergne family. The links that this family had with the abbey were numerous. He entered the abbey at the age of 12. Having become professed and a priest, he was first appointed prior of Saint-Pantaléon (Limousin), then in 1483 of Saint-Gemme (Saintonge). He was elected abbot in 1491 and died in 1518. He distinguished himself by his taste for the arts and his munificence. He completed the refectory and the cloister, rebuilt the roof of the abbey church and ordered the "imaged sheets". He also carried out important works (chapel and house of the abbot) at the priory of Chanteuges where he liked to reside.
From 1518 to 1640: The abbey as a commend
If the Renaissance evokes a new vision of man and profound changes in art, this period is marked, especially in France, by the Wars of Religion. Born of the Reformation (Martin Luther was excommunicated in 1517), they bloodied France from 1562 (Massacre of Saint-Barthélemy in 1572). The promulgation of the Edict of Nantes by Henri IV in 1598 brought back civil peace. The Council of Trent in 1562 is at the origin of a disciplinary burst of the Catholic Church in reaction to the criticisms of the Reformed. But the French monarchy did not accept the existence of Protestant minorities and the problem persisted until the revocation of the Edict of Nantes by Louis XIV in 1685 which forced the majority of Protestants to emigrate.
the order
Having become king in 1515, François I (1494-1547) signed a concordat with Pope Leo X a year later in Bologna, whereby the King of France could appoint bishops and abbots. The kings quickly abused this facility to reward relatives, in particular at La Chaise-Dieu. The abbots appointed by the king were not all ordained. If they came to La Chaise-Dieu at least once to take up their duties, they had little interest in the abbey and were represented by a vicar general. Thus Henri d'Angoulême, natural son of Henri II, was abbot from 1562 to 1586. His successor, Charles de Valois, was the natural son of Charles IX; he resigned in 1597 to marry. His son, Louis de Valois, later became abbot from 1609 to 1629 before also giving up the charge. His successor was Cardinal Armand-Jean du Plessis de Richelieu.
François de Tournon, first commissioning abbot
In 1533, while on his way to Le Puy in the company of Queen Éléonore of Austria, François I stopped at the Abbey of La Chaise-Dieu where he was welcomed by the first commendatory abbot, François de Tournon. .
turbulence
In 1562, the Huguenots invaded the abbey and ransacked it while the monks had taken refuge in the Clémentine tower. Thanks to the oven and the well in the tower, they were able to hold out for 15 days of siege while waiting for reinforcements. During this time, the tombs were desecrated, the statues broken as well as the recumbent statue of Clement VI.
Cardinal de Richelieu (1582-1642)
Armand-Jean du Plessis de Richelieu (1582-1642), minister of Louis XIII from 1624 to 1642, was appointed abbot of La Chaise-Dieu and Cluny in 1629. Anticipating the Pope's plans to reorganize the Benedictine Order, he took care to bring together all the monasteries of this Order in the kingdom into a single congregation: the Congregation of the Benedictines of Saint-Maur2 whose motherhouse was originally at Blancs-Manteaux in Paris. The decline of the abbey was evident and the number of monks reduced to around fifty. In 1640, he signed the order linking the Abbey of La Chaise-Dieu to the Congregation of Saint-Maur.
From 1640 to 1790: The Maurists
Attachment to the Maurists was not easily accepted by the Benedictines of La Chaise-Dieu: the Maurist congregation was very centralized and La Chaise-Dieu lost real autonomy. In addition, the Maurists took possession of the abbey to the detriment of the local monks, who were then called the "elders" and received a pension until their death. If they wanted to join the Congregation, the monks of La Chaise-Dieu had to start a novitiate again according to the principles of the Maurists and take new vows. Many refused and two communities rubbed shoulders: that of the Robertians housed in the buildings that existed on the Place de l'Écho and that of the Maurists who settled in the wings of the existing buildings which they undertook to rebuild. They also shared the church. In 1643, after the death of Cardinal de Richelieu, the Casadean monks tried to question this connection. This approach was in vain, especially since they were weakened in number and financial means.
The Maurists attached great importance to studies. Wishing to be part of the history of the monastery that they were "taking over", they wrote its history thanks to their archives and cartularies. At La Chaise-Dieu, this Benedictine work resulted in the publication of the work of Dom François Gardon on the Life of Saint Robert and the history of the abbey 4 , the General History of the Congregation of Dom Victor Tiolier in 1652 and, in 1667, a history of the abbey in Latin by Dom Simon Genoux.
At the same time, they undertook to restore the abbey devastated by the Huguenots. The tomb of Pope Clement VI was rebuilt in the middle of the choir and the recumbent could be replaced there. The high altar, those of the side chapels and the altarpieces date from this period. The buildings in the Place de l'Écho (and therefore the Salle de l'Écho itself) were rebuilt at the end of the 17th century following a fire which had destroyed the buildings dating from Abbé Jacques de Saint Nectaire. They also rebuilt the grand staircase at the entrance to the abbey and the west wing of the abbey buildings.
Jansenism
The doctrine of Jansenism appears in 1640. Jansenius declares in his book called “Augustinus” that grace is granted only to the elect. This theory, condemned by the Pope and the Sorbonne, is supported by the Parliament of Paris and the solitaries of Port-Royal (Antoine Arnaud, Blaise Pascal,..) This quarrel subsides in 1668 when all the Jansenists agree to sign a Form of Faith. It revives on the occasion of the publication of the bull Unigenitus in 1713.
The abbey became a home for the Jansenists. The Casadean community notably welcomed Jean Soanen, bishop of Senez, one of the fiercest appellants, who had been suspended from his episcopal functions and whom the king had forced to retire to La Chaise-Dieu, where he lived from 1727 to his death. died in 1740 at the age of 93.
Two abbots of this time
Hyacinthe Serroni, abbot of La Chaise-Dieu from 1672 to 1687
Born in 1617 in Rome, he joined the Dominicans. In 1645, he came to France where he was appointed bishop of Orange, then of Mende in 1661. In 1672, taking over from his protector Cardinal François-Marie Mancini, nephew of Mazarin, he was appointed abbot of La Chaise- God. In 1676, he was appointed archbishop of Albi and himself became a cardinal. In 1684, he came to La Chaise-Dieu; he donated the magnificent organ case to the abbey and had the rood screen modified to allow the music to be heard better in the choir. His liberalities for the cathedral of Albi and the abbey of La Chaise-Dieu ruined him. He died in 1687. He wrote many religious books.
Louis-René-Édouard, Prince of Rohan-Guéménée,
Cardinal-Archbishop of Strasbourg,
Abbot of La Chaise-Dieu from 1756 to the Revolution
Born in 1734 in Paris, he succeeded his uncle by becoming the last abbot of La Chaise-Dieu in 1756. In 1761, he was elected to the French Academy. A friend of Buffon and d'Alembert, he was a philosophical prelate. In 1772, he was sent as ambassador to Vienna where he scandalized the Empress by his way of life. In 1777, he was appointed coadjutor, then grand chaplain of France, then he was created cardinal and finally appointed prince-bishop of Strasbourg. He compromises himself in the affair of the queen's necklace: Louis XVI forces him to "purge at La Chaise". He only came there for 4 months in 1786. He was never able to return to Court. In 1789, he was appointed to represent the Clergy in the Estates General and then in the Constituent Assembly. Refusing the Civil Constitution of the Clergy and then the abolition of the monarchy, he went into exile in the German part of his diocese. He resigned from office during the Concordat of 1801 and died in 1803.
This Maurist revival, spiritual and intellectual, had given rise to more numerous vocations. But the 18th century resulted in a disaffection with monastic life. In 1790, the monks were only around thirty and the rule was no longer applied with the same fervor.
1790: Closing of the abbey
From 1789, the National Assembly took the decisions that put an end to monastic life:
on November 2, ecclesiastical goods are made available to the Nation
on November 13, communities must declare their movable and immovable property
February 13, 1790, monastic vows are prohibited and religious orders suppressed
In 1792, the Republic decided to sell national property.
The closure of the Abbey of La Chaise-Dieu took place without incident in February 1790. The last prior, Dom Pierre Terrasse, and all the monks were released from their vows. Most dispersed. Dom Pierre Terrasse was appointed mayor. He ensured that the Inventory was established in March 1790 in peace. He organized the dispersal of the important library of 5,853 volumes either to the bishopric of Saint-Flour or to the municipality of Brioude. On May 3, 1790, the day on which the municipal body took possession of the monastery, he asked “to abstain from municipal functions”.
If the abbey church was relatively protected by the population of La Chaise-Dieu, on the other hand the abbey buildings, abandoned, were looted. In 1793, most were sold at auction to locals, including some monks returned to civilian life.
The Concordat signed in 1801 by First Consul Bonaparte and Pope Pius VII restored relative serenity. The bishopric of Le Puy was then attached to that of Saint-Flour until the Restoration.
In 1820, the abbey church became the parish church. The three old parish churches were closed and destroyed.
Classification as a Historic Monument
Prosper Mérimée (1803-1870), alongside his career as a writer, was Inspector General of Historic Monuments from 1834 to 1860, a position to which he gave exceptional luster. In this context, he visited Auvergne in 1837; the report he published shows a manifest disinterest in the abbey of La Chaise-Dieu. This did not prevent him from including the abbey buildings in 1840 in the list of monuments requiring intervention, nor from classifying them as “Historic Monuments” in 1847. He became a senator under the Second Empire where he enjoyed great prestige worldly. This visit to Mérimée marked the beginning of the management of the buildings and the treasure (in particular the tapestries), properties of the municipality, by the administration of the Historic Monuments. Major works are periodically undertaken there.
The abbey has been welcoming visitors since the 19th century: George Sand recounts her visit in June 1859 in her Voyage en Auvergne, .
In the 20th century
Installation of tapestries in the choir
The number of visitors peaked in 1960 when it exceeded 60,000.
Genesis of the Music Festival
In 1966, Georgy Cziffra gave the first concert of what was to become the La Chaise-Dieu festival. Its success and its notoriety would make the abbey church a Mecca for music in Europe.
Towards spiritual renewal
In 1984, to reconnect with the great monastic prayer that had resounded for more than 700 years and to welcome tourists, Mgr Cornet, then bishop of Le Puy, asked the Community of Saint John, which had just been founded, to open a priory at La Chaise-Dieu.
In 1990, Bishop Henri Brincard confirms this mission of the brothers and entrusts them with the parish of La Chaise-Dieu and the surrounding villages.
In 2017, Mgr Luc Crepy, new bishop of Puy-en-Velay, asked the Catholics of La Chaise-Dieu to invest in the pastoral care of tourism so that the Church and the good news of the Gospel are present on the site rehabilitated from the abbey buildings and that the spirit of the founder of these places, Saint Robert, continues to breathe there.
An exceptional restored site
From 2007, major site rehabilitation works were undertaken under the aegis of the State, the department, the Community of Communes, the Commune of La Chaise-Dieu:
the Chapel of the Penitents,
part of the stables and barns of the abbey located on Place Lafayette have been converted into an auditorium,
the apse of the abbey church,
the Echo wing is laid out to create a museum trail,
the west wing is fitted out to accommodate the reception of the public and dressing rooms for the musicians of the Festival,
a room was built on the site of the small courtyards between the wall of the abbey and that of the library to house the "Historial of the builders" devoted to the chronology of the construction of the abbey.
In 2018, these rehabilitation works were completed. The site can open to the public and offer them a historical discovery of the abbey of La Chaise-Dieu centered on the person of Pope Clement VI.
The choir hanging is installed in a dedicated room in the Echo wing.
Source :
Церква преподобного Агапіта Печерського у Києво-Печерській Лаврі.
Зображення святого Евангелиста Луки на вітрилі нижче світлового барабана, як одного з 4-х святих апостолів Євангелістів.
Вітрило склепіння /pendentive/ - частина купольного склепіння у вигляді увігнутого сферичного трикутника. Вітрило перекриває кут приміщення в місцях переходу від квадратної основи до круглого в плані барабана або бані.
Luke the Evangelist (Latin: Lucas; Ancient Greek: Λουκᾶς), is one of the Four Evangelists—the four traditionally ascribed authors of the canonical gospels. The Early Church Fathers ascribed to him authorship of both the Gospel of Luke and the Acts of the Apostles. Prominent figures in early Christianity such as Jerome and Eusebius later reaffirmed his authorship, although a lack of conclusive evidence as to the identity of the author of the works has led to discussion in scholarly circles, both secular and religious.
Luke the Evangelist is symbolically represented by the ox, one of the creatures envisioned by Ezekiel (1:10) and in the Book of Revelation (4:7).
Лука (івр. לוקא, грец. Λουκᾶς) — євангеліст, супутник св. апостола Павла в його апостольських подорожах, автор третього Євангелія та Діянь святих апостолів. Лука походив із Антіохії в Сирії та ймовірно був лікарем. Він описав життя і діяльність апостолів та детальніше події пов'язані з апостолом Павлом у книзі Діянь святих Апостолів. Декілька вісток про своє життя подає сам св. Лука в другій своїй книзі, що ввійшла до Святого Письма тобто в Діяннях Апостолів, а інші дані є з Передання.
Palm Sunday is Christian moveable feast that falls on the Sunday before Easter. The feast commemorates Jesus' triumphal entry into Jerusalem, an event mentioned in each of the four canonical Gospels.[3] Palm Sunday marks the first day of Holy Week. For adherents of mainstream Christianity, it is the last week of the Christian solemn season of Lent that precedes the arrival of Eastertide. From Wikipedia
An Angel is from Šiluva. Šiluva is a small town of less than 700 inhabitants in Lithuania. It is located in the region of Samogitia. It is a major site of Catholic pilgrimage in Lithuania.
Šiluva - Wikipedia
George the Victorious (Saint George) is a Christian saint, great martyr, the most revered saint with that name and one of the most famous saints in the Christian world. There are many versions of his life, both canonical and apocryphal. According to the canonical life, he suffered during the Great Persecution under the emperor Diocletian and after eight days of severe torment in 303 (304) was beheaded. One of the most famous tales of his miracles is the Miracle of the Serpent.
6 травня (23 квітня за ст. ст.) православний світ святкує день пам’яті вельми шанованого всіма християнами святого великомученика Георгія Побідоносця. Він вважався покровителем князів, і йому, як «князю воїнів», присвячено один з бічних вівтарів (ліворуч від головного вівтаря) побудованої хрестителем Русі-України князем Володимиром Великим Софії Київської. Таке присвячення не є випадковим, адже св. Георгій є переможцем дракона, з яким ототожнювалося язичництво.
Святому Георгію Великомученику присвячено крайній північний приділ собору Святої Софії
Софійський собор є храмом-меморіалом хрещення Русі, чим і зумовлено присвячення вівтаря св. Георгію. Недарма ціла низка літописів першою церквою в Києві, побудованою після хрещення киян, називають храм св. Георгія.
Георгій Побєдоносець (Святий Георгій) - християнський святий, великомученик, найбільш шанований святий з таким ім'ям і один з найвідоміших святих у християнському світі. Існує безліч варіантів його життя, як канонічних, так і апокрифічних. Згідно з канонічним житієм, постраждав під час Великого гоніння при імператорі Діоклетіані і після восьмиденних тяжких мук у 303 (304) році був обезголовлений. Однією з найвідоміших сказань про його чудесах є «Диво про змія»
Un antifonario (da antiphona, «antifona», ripetizione di un salmo) è un libro liturgico cattolico usato per le ore canoniche. A differenza del breviario, l'antifonario contiene le parti cantate della liturgia, in notazione neumatica, e non contiene le letture (Noterete come gli antichi cantori non si lavassero spesso le mani) Esposto in una recente mostra presso la Galleria Nazionale dell'Umbria in Perugia
An antiphonary (from antiphona, "antiphon", repetition of a psalm) is a Catholic liturgical book used for the canonical hours. Unlike the breviary, the antiphonary contains the song parts of the liturgy, in neumatic notation, and does not contain the readings. (You will notice how the ancient singers did not often bury their hands). Exposed in a recent exhibition at the Umbria National Gallery in Perugia
Press "L" for a better view
On the sails supporting the dome are the images of the 4 Evangelists. The Evangelist Luke is depicted opposite the Evangelist John.
"Святой апостол евангелист Лука". Фрагмент. Северо-западный парус. Напротив Иоанна и Оранты.
Сохраненная мозаика в изображении - оригинал XI века. В местах повреждения мозаики в XIX веке была сделана роспись масляными красками. Среди сохранённых изображение маленького столика с письменными принадлежностями.
St. Luke, also called Saint Luke the Evangelist, in Christian tradition, the author of the Gospel According to Luke and the Acts of the Apostles, a companion of St. Paul the Apostle, and the most literary of the New Testament writers. Information about his life is scanty. Tradition based on references in the Pauline Letters has regarded him as a physician and a Gentile. He probably accompanied Paul on several missionary journeys. He is a patron saint of physicians and artists.
Лука (івр. לוקא, грец. Λουκᾶς) — євангеліст, супутник св. апостола Павла в його апостольських подорожах, автор третього Євангелія та Діянь святих апостолів. Лука походив із Антіохії в Сирії та ймовірно був лікарем. Він описав життя і діяльність апостолів та детальніше події пов'язані з апостолом Павлом у книзі Діянь святих Апостолів. Декілька вісток про своє життя подає сам св. Лука в другій своїй книзі, що ввійшла до Святого Письма тобто в Діяннях Апостолів, а інші дані є з Передання.
Евангелие от Луки (др.-греч. Εὐαγγέλιον κατὰ Λουκάν, лат. Evangelium secundum Lucam) — третья книга Нового Завета, одно из четырёх канонических Евангелий. Перед ним традиционно следуют Евангелия от Матфея и Марка, за ним — Евангелие от Иоанна. Автором считается апостол Лука.
«В шестой же месяц послан был Ангел Гавриил от Бога в город Галилейский, называемый Назарет, к Деве, обрученной мужу, именем Иосифу, из дома Давидова; имя же Деве: Мария.
Ангел, войдя к Ней, сказал: радуйся, Благодатная! Господь с Тобою; благословенна Ты между женами.
Она же, увидев его, смутилась от слов его и размышляла, что бы это было за приветствие.
И сказал Ей Ангел: не бойся, Мария, ибо Ты обрела благодать у Бога;
и вот, зачнешь во чреве, и родишь Сына, и наречешь Ему имя: Иисус.»
Он будет велик и наречется Сыном Всевышнего, и даст Ему Господь Бог престол Давида, отца Его;
и будет царствовать над домом Иакова во веки, и Царству Его не будет конца.» /Евагелие от Луки, глава 1/
The SOLEDAD Fiesta of 1883.
In celebration of the 30th Anniversary of the Canonical Coronation of Our Lady, the participation of the SOLEDAD at the IGMP of 2008 is patterned after this scene.
Aquest és el campanar de l'antiga catedral de Sent Liser. Aquest estil constructiu és molt caracteristic del romanic del entorn tolosà.
La vila de Sent Líser (Saint Lizier en francès) es troba en un puig sobre el riu Salat, just al nord de St. Girons. Té la particularitat de comptar amb no una, sino DUES ex-catedrals. Aquesta és una de les dues, l'altra es troba al cim del nucli antic, i s'anomena N. D. de la Sède. Una cosa molt complicada de legalisme canonic medieval. Sembla que va tenir un sol bisbe però amb dos capitols catedralicis separats. En fi.
ca.wikipedia.org/wiki/Sent_L%C3%ADser
en.wikipedia.org/wiki/Saint-Lizier
fr.wikipedia.org/wiki/Cath%C3%A9drale_Saint-Lizier_de_Sai...
www.monestirs.cat/monst/annex/fran/migdp/sliser.htm
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A view of the romanesque bell-tower of the former cathedral of St. Lizier. This style of tower is quite usual in the Garonne basin.
Saint Lizier (Sent Líser in occitan) is nice old village above the Salat river. It has the really unusual detail of having TWO former cathedrals. I can't really understand what happened, but it seems that in the middle ages it was the seat of a bishop, but with two cathedrals, and all was abolished during the French Revolution. The other (former) cathedral is known as N. D. de-la-Sède.
Церква преподобного Агапіта Печерського у Києво-Печерській Лаврі.
Зображення святого Евангелиста Матфея на вітрилі нижче світлового барабана, як одного з 4-х святих апостолів Євангелістів.
Вітрило склепіння /pendentive/ - частина купольного склепіння у вигляді увігнутого сферичного трикутника. Вітрило перекриває кут приміщення в місцях переходу від квадратної основи до круглого в плані барабана або бані.
Левій Матвій, (Левій, Матей, митар, Євангеліст Матвій, Митник) — один з 12 апостолів Ісуса Христа. Матвія називають також Левієм, щоб відділяти його минуле життя від часу служіння Ісусові. Матвій написав Євангеліє від Матвія арамейською мовою.
Matthew the Apostle, also known as Saint Matthew and possibly as Levi, was, according to the New Testament, one of the twelve apostles of Jesus. According to Christian traditions, he was also one of the four Evangelists as author of the Gospel of Matthew, and thus is also known as Matthew the Evangelist, a claim rejected by most biblical scholars, though the "traditional authorship still has its defenders."
The name "Matthew" means "gift of the Lord." Mark and Luke, in the story of his calling, name him "Levi." Perhaps this was his original name, and he received a new name from Jesus when he became a disciple. (It has also been suggested that he was simply a member of the tribe of Levi.)
Of Matthew's life after Pentecost the Scriptures tell us nothing. Later accounts of his life vary, some reporting that he was martyred, others that he died a natural death. The Christian community since early times has commemorated him as a martyr.
Whether the Apostle Matthew is also the Evangelist Matthew -- that is, whether the Apostle Matthew wrote the Gospel that bears his name -- is disputed. The Gospel itself does not say who wrote it, but the designation "according to Matthew" is very old.
Matthew the Evangelist is symbolically represented by an man (angel), one of the creatures envisioned by Ezekiel (1:10) and in the Book of Revelation (4:7).
There are various interpretations as to why this or that apocalyptic creature, as part of the winged tetramorph from the vision of Ezekiel, is considered a symbolic image of each of the four Evangelists.
For example, the symbol of the Evangelist Matthew is a man (angel), because he begins the Gospel with the human genealogy of Christ.
444th Fiesta Señor Celebration
The original miraculous image of Señor Santo Niño de Cebu enshrined and venerated at the side marble chapel inside the Basilica Minore del Santo Niño de Cebu.
The image is wearing his Canonical Crown, scepter, baston de mando, toison de oro (golden fleece), and his 2010 fiesta señor ensemble.
Wish you a happy coming weekend ( back monday:)
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Subsequently to the act of donation of Pope Clement VIII in 1595, construction began of a new convent which was built according to the canonical scheme of the Order: a large cloister, a small cloister and the small dwellings (houses) for the monks.
The small cloister was obtained to the right of the chancel from the new church, in the place of the ancient natatio; the cells, however, were arranged on the western side, far from the exterior wall and along the perimeter of the cloister.
From Wednesday the time of Lent
Ash Wednesday is the first day of Lent in the Western Christian calendar, directly following Shrove Tuesday.
According to the canonical gospels of Matthew, Mark and Luke, Jesus spent 40 days fasting in the desert, where he endured temptation by Satan. Ash Wednesday marks the beginning of this 40-day liturgical period of prayer and fasting or abstinence.
Ash Wednesday derives its name from the practice of placing ashes on the foreheads of adherents as a celebration and reminder of human mortality, and as a sign of mourning and repentance to God. The ashes used are typically gathered from the burning of the palms from the previous year's Palm Sunday.
In 1500, Cardinal Diego Hurtado de Mendoza ordered the original chapel to be enlarged for burial, since the great devotion that the Virgin of Antigua had among the Sevillians well deserved the largest chapel of those considered minor chapels. The fresco of the Virgin of Antigua, which presides over the marble altarpiece by José Fernández de Iglesias with sculptures by Pedro Duque Cornejo (half S.XVIII). There is a legend that explains the name of this Virgin but the reality she is not so old, she dates from the time when the mosque was used as a Christian temple (14th century). The goldsmith’s crown was added in 1929 for her canonical coronation. The paintings, which iconographically represent the history of the Virgin of Antigua, as well as the saints and some landscapes, are works by Domingo Martínez (first half of the 18th century). Also noteworthy are the tombs of Cardinal Diego Hurtado de Mendoza, in Renaissance style, made by Doménico Fancelli (early 16th century) and that of Archbishop Luis Salcedo y Azcona, made by Pedro Duque Cornejo (mid 18th century) and inspired by the Renaissance one. Stained glass windows: San Fernando, designed by José Gestoso (19th century).
The Original Image in her Canonical Crown, Rostrillo, and Scepter.
Solemn Foot Procession.
December 11, 2008, 2:00 PM to 6:00 PM
Vesperas of the Feast of Nuestra Señora de Guadalupe de Cebu, Patroness of Cebu.
The basilica Saint-Sernin of Toulouse is a sanctuary built to shelter saint Saturnin's relics, first bishop of Toulouse, tortured in 250. Become one of the most important centers of pilgrimage of the medieval West, she(it) was harmed(served), for the IXth century at the latest and until the French Revolution, by a canonical community. Saint-Sernin is the biggest Romanic church kept(preserved) in Europe.
The Original Miraculous Image of Sr. Sto. Nino de Cebu wearing His Canonical Crown, Toison de Oro, Baston de Mando, Setro, pearl and diamond-studded brooch and His Fiesta Ensemble for 2010.
Saint Evangelist Matthew on a sail under the images of the prophets (from left to right Enoch, Melchizedek, Isaac).
Artist Ivan Yizhakevich (1864-1963).
Matthew the Apostle, also known as Saint Matthew and possibly as Levi, was, according to the New Testament, one of the twelve apostles of Jesus. According to Christian traditions, he was also one of the four Evangelists as author of the Gospel of Matthew, and thus is also known as Matthew the Evangelist, a claim rejected by most biblical scholars, though the "traditional authorship still has its defenders."
Святий євангеліст Матвій на вітрилі під образами Праотців пророків (зліва направо Енох, Мелхиседек, Ісаак).
Художник Іван Їжакевич (1864-1963).
Левій Матвій, (також Святий Матвій; євангеліст Матвій; Левій Алфєєв) - один з дванадцяти апостолів, найближчих учнів Ісуса Христа, персонаж Нового Завіту. Вважається автором першого канонічного Євангелія – Євангелія від Матвія.
У медальйонах над аркою:
святой праотець Енох
святой праотець Мелхиседек
святой праотець Ісаак
Enoch the Patriarch is a biblical figure and patriarch prior to Noah's flood, and the son of Jared and father of Methuselah. He was of the Antediluvian period in the Hebrew Bible.
Enoch is the subject of many Jewish and Christian traditions. He was considered the author of the Book of Enoch and also called the scribe of judgment. In the New Testament, Enoch is referenced in the Gospel of Luke, the Epistle to the Hebrews, and in the Epistle of Jude, the last of which also quotes from it. In the Catholic Church, Eastern Orthodoxy, and Oriental Orthodoxy, he is venerated as a Saint.
«Єнох догодив Господу і був узятий на небо, – образ покаяння для всіх родів”, де він пізнав таємниці світобудови (Сір. 44, 15). У пізніших текстах наголошується, що на відміну від тодішніх патріархів Єнох не помер, оскільки Бог узяв його на небо, звільнив від викликаної гріхами прабатьків смерті, в нагороду за благочестя, “щоб не бачив смерті; і його не знайшли, бо Бог переніс його”, як зазначав апостол Павло (Євр. 11, 5)».
«Відомо три апокрифічні книги, названі його ім’ям. Особливо цікава “Друга Книга Єноха” (“Книга таємниць Єноха”), створена в І ст. н. е. Зберігся її давньослов’янський переклад – “Книга Єноха Праведного” (повна назва – “От книг Еноха Праведного, преже потопа, и ныне жив есть”).
Тут знаходимо детальну оповідь Єноха про його першу подорож на небо: “З’явилися мені мужі два, вельми великі, яких не бачив ніколи на землі: обличчя їх сяяли як сонце, а очі їх були ніби як свічки запалені, з вуст їх ніби вогонь виходив, і одяг їх був як піна, що біжить, і руки їх – ніби крила золоті” (2 Єн.), – так описував Єнох початок свого контакту з посланцями позаземного світу (“ангелами”). Під час мандрівки він відвідав “сім небесних сфер”, познайомився з іншими світами, їх мешканцями і механізмом управління світом, пізнав закони руху зірок і планет, Сонця й Місяця, спостерігав вселенські чудеса, причини природних явищ. Згідно тексту апокрифа, Єнох опинився на об’єкті, який нагадував велетенську космічну станцію інопланетян, навколо якої снували менші космічні кораблі. “[Бачив же] коло них і колісниці, на яких їздить кожен із них, подібно до того, як ходить вітер, і немає їм спокою: і вдень, і вночі йдуть вони і повертаються».
«Коли Єнох побачив такі небесні дива і описав їх, його було ненадовго повернуто на Землю, щоб він попрощався з родичами й земляками і передав їм свої творіння. Після цього насланий був “морок на землю” і настала “темрява”, і за таких умов Єнох був вознесений на “сьоме” небо. Нове пришестя Єноха і пророка Ілії християни очікують перед другим пришестям Ісуса».
/Український філософ та релігієзнавець, доктор філософських наук, професор І. П. Мозговий/
Церква преподобного Агапіта Печерського у Києво-Печерській Лаврі.
Зображення святого Евангелиста Іоанна на вітрилі нижче світлового барабана, як одного з 4-х святих апостолів Євангелістів.
Вітрило склепіння /pendentive/ - частина купольного склепіння у вигляді увігнутого сферичного трикутника. Вітрило перекриває кут приміщення в місцях переходу від квадратної основи до круглого в плані барабана або бані.
John the Evangelist is the name traditionally given to the author of the Gospel of John. Christians have traditionally identified him with John the Apostle, John of Patmos, and John the Presbyter, although this has been disputed by most modern scholars.
Christian tradition says that John the Evangelist was John the Apostle. The Apostle John was one of the "pillars" of the Jerusalem church after Jesus' death. He was one of the original twelve apostles and is thought to be the only one to have not been killed for his faith. It had been believed that he was exiled (around AD 95) to the Aegean island of Patmos, where he wrote the Book of Revelation. However, some attribute the authorship of Revelation to another man, called John the Presbyter, or to other writers of the late first century AD. Bauckham argues that the early Christians identified John the Evangelist with John the Presbyter.
John is traditionally depicted in one of two distinct ways: either as an aged man with a white or gray beard, or alternatively as a beardless youth. The first way of depicting him was more common in Byzantine art, where it was possibly influenced by antique depictions of Socrates;[28] the second was more common in the art of Medieval Western Europe and can be dated back as far as 4th-century Rome.
There are various interpretations as to why this or that apocalyptic creature, as part of the winged tetramorph from the vision of Ezekiel, is considered a symbolic image of each of the four Evangelists.
John the Evangelist is symbolically represented by an eagle, one of the creatures envisioned by Ezekiel (1:10) and in the Book of Revelation (4:7).
The instrument is too crudely made for any practical purpose other than teaching.
From the Ottoman period.
The astrolabe is an astronomical analogue computer: regular examples are capable of a variety of calculations. The pierced metal plate at the front is called 'rete'. It is a map of the fixed stars, with the north pole in the centre and the Tropic of Capricorn as the outer rim. Part of it is an inner circle, set off set, marked with the canonical twelve signs of the zodiac. The smaller pointers of the 'rete' indicate each the position of a bright star. Behind the 'rete' as part of the instrument itself there is a number of plates with a grid of co-ordinates of latitudes on Earth with a corresponding set of hour-lines.
The 'rete' could be move around freely. After using the sighting arm (here lost) one could find the altitude of the sun or of a star, which makes it possible to determine the time at day or night.
At the Petrie Museum of Egyptian Archaeology.
The Burial of Jesus Christ, the Entombment of Jesus Christ, is the burial of the body of Jesus Christ by the disciples after his death on the cross, which took place on the evening of Good Friday, as described in the Gospels. The episode is part of the Passion of Christ, follows the Lamentation of Christ and immediately precedes the scene of the discovery of the empty tomb, that is, it is the last moment in which the earthly body of Jesus still appears. According to Christian doctrine, after the burial of the body of Christ, His soul descended into hell to defeat death and save the Old Testament righteous.
Поміщення в гробницю. Мертве тіло Ісуса за єврейським звичаєм поклали в гробницю на три дні перебування.
Поховання Ісуса Христа — Євангельська розповідь про поховання учнями тіла Ісуса Христа після його хресної смерті, яка була ввечері Страсної п'ятниці.
Про поховання Господа оповідають абсолютно згідно всі чотири Євангелісти, причому кожен повідомляє свої подробиці. Поховання відбулося при настанні вечора, але субота ще не настала, хоча і наближалася, тобто, треба думати, це було за годину або за дві до заходу сонця, з якої вже починалася субота. Це ясно вказують всі чотири Євангелісти: Мт. 27:57, Мк. 15:42, Лк. 23:54 й Ів. 19:42, а особливо підкреслюють св. Марко і Лука.
Поховання Ісуса Христа, Положення в труну - описані в Євангеліях похорони учнями тіла Ісуса Христа після його хресної смерті, що сталися ввечері Страсної п'ятниці. Епізод належить до Страстей Христових, слідує за оплакуванням Христа і безпосередньо передує сцені виявлення порожньої могили, тобто є останнім моментом, в якому ще фігурує земне тіло Ісуса. Згідно з християнським віровченням, після поховання тіла Христа Його душа спустилася в пекло для перемоги над смертю і спасіння старозавітних праведників.
“In the Gospel of Mark (the earliest of the canonical gospels), written around the years 66 and 72, Joseph of Arimathea is a member of the Sanhedrin, which had condemned Jesus, who wishes to ensure that the corpse is buried in accordance with Jewish Law, according to which dead bodies could not be left exposed overnight. He puts the body in a new shroud and lays it in a tomb carved into the rock. The Jewish historian Josephus, writing later in the century, described how the Jews regarded this law as so important that even the bodies of crucified criminals would be taken down and buried before sunset. In this account, Joseph does only the bare minimum to observe the Law, wrapping the body in a cloth, with no mention of washing (Taharah) or anointing it. This may explain why Mark mentions an event prior to the crucifixion in which a woman pours perfume over Jesus. Jesus is thereby prepared for burial even before his actual death. “
Matthew the Apostle, also known as Saint Matthew and possibly as Levi, was, according to the New Testament, one of the twelve apostles of Jesus. According to Christian traditions, he was also one of the four Evangelists as author of the Gospel of Matthew, and thus is also known as Matthew the Evangelist, a claim rejected by most biblical scholars, though the "traditional authorship still has its defenders."
On the right, a fragment of the fresco "The Cathedral of the Reverend Fathers of Kyiv-Pechersk, resting in the Far Caves", as a cathedral memory of the monks of the Kyiv-Pechersk Lavra, revered by saints and buried in the Far (Feodosius) Caves of the Lavra.
Погляд з другого (від вівтаря) компартименту бічної правої нави в напрямку трансепту та головного іконостасу.
На правому вітрилі над аркою проходу, що веде до трансепту:
- Святий євангеліст Матвій - Левій Матвій, (також Святий Матвій; євангеліст Матвій; Левій Алфєєв) - один з дванадцяти апостолів, найближчих учнів Ісуса Христа, персонаж Нового Завіту. Вважається автором першого канонічного Євангелія – Євангелія від Матвія;
Праворуч, на стіні компартименту (південна стіна бічної нави, яка межує з приділом Іоана Богослова), фрагмент фрески «Собор преподобних отців Києво-Печерських, у Далеких печерах відпочиваючих», як соборна пам'ять ченців Києво-Печерської лаври, шанованих святими та похованих у Далеких (Феодосієвих) печерах лаври. На передньому плані Преподобний Феодосій Печерський.
The Basilica della Santa Casa is a Marian shrine in Loreto, in the Marches, Italy. The basilica is known for enshrining the house in which the Blessed Virgin Mary is believed by some Catholics to have lived. Pious legends claim the same house was flown over by angelic beings from Nazareth to Tersatto (Trsat in Croatia), then to Recanati, before arriving at the current site.
The basilica is also known for enshrining the Madonna and Child image of "Our Lady of Loreto". Pope Benedict XV designated the religious image as patroness of air passengers and auspicious travel on 24 March 1920. Pope Pius XI granted a Canonical Coronation to the venerated image made of Cedar of Lebanon wood on 5 September 1922, replacing the original Marian image consumed in fire on 23 February 1921.
The basilica containing the Santa Casa is a Late Gothic structure built starting from 1468, and continued by Giuliano da Maiano, Giuliano da Sangallo, and Donato Bramante. It is 93 meters long, 60 meters wide, and its campanile is 75.6 meters high.
The façade of the church was erected under Sixtus V, who in 1586 fortified Loreto and gave it the privileges of a town; his colossal statue stands on the parvis, above the front steps, a third of the way to the left as one enters. Over the principal doorway there is a lifesize bronze statue of the Virgin and Child by Girolamo Lombardo; the three superb bronze doors executed at the latter end of the 16th century under the reign of Paul V (1605–1621) are also by Lombardo (1506-1590), his sons and his pupils, among them Tiburzio Vergelli (1551-1609), who also made the fine bronze font in the interior. The doors and hanging lamps are by the same artists.
The richly decorated campanile (1750 to 1754), by Luigi Vanvitelli, is of great height; the principal bell, presented by Leo X in 1516, weighs 11 tons.
The interior of the church has mosaics by Domenichino and Guido Reni and other works of art, including statues by Raffaello da Montelupo. In the sacristies on each side of the right transept are frescoes, on the right by Melozzo da Forlì, on the left by Luca Signorelli and in both there are some fine intarsias; the basilica as a whole is thus a collaborative work by generations of architects and artists.