La commune de Saint-Benoît achète en 1856 un terrain au lieu-dit Sainte-Anne. L'année suivante, Sainte-Anne devient une paroisse et le premier curé, l'abbé Carnet, entreprend la construction d'une église, laquelle est achevée en 1863. Celle-ci est modifiée au début du XXe siècle par le père Dobenberger, d'origine alsacienne, curé de la paroisse de 1922 à sa mort, en 1946. Il réalise un nouveau clocher, une chapelle intérieure et leur décoration avec l'aide de quelques habitants et des enfants du catéchisme, trouvant son inspiration dans des revues sur l'art baroque.

 

In 1856, the commune of Saint-Benoît bought land at a place called Sainte-Anne. The following year, Sainte-Anne became a parish and the first parish priest, Father Carnet, undertook the construction of a church, which was completed in 1863. It was modified at the beginning of the 20th century by Father Dobenberger, of Alsatian origin, parish priest from 1922 to his death in 1946. He built a new bell tower, an interior chapel and their decoration with the help of a few inhabitants and the children of the catechism, finding his inspiration in magazines on baroque art.

Vista espectacular de la ciutat àrtica de Tromso des de dalt del mirador de Fjellheisen, al que s'hi arriba amb teleferic. Caminant una mica cap al sud s'arriba al millor mirador, el Storsteinen, a 420 m. d'alçada.

 

ca.wikipedia.org/wiki/Cuirassat_Tirpitz

 

==================

 

A wonderful panoramic view of the artic city of Tromso in winter, seen from the Storsteinen viewpoint (420 m. above sea level), which can be reached with the Fjellheisen cable car.

 

Beyond the lights of Tromso you can see a small bay, with a dark island on the right (Hakkoya). There was moored the already wounded German battleship Tirpitz, the little sister of the famous Bismarck. On 12 November 1944, 32 RAF Lancaster bombers attacked er without oposition, 29 Tallboy heavy bombs were used. Each of these weighed 5 tons and hit the target at the speed of 1200 km / h. Three direct hits holed the Tirpitz, and six or seven of the near ones capzised and sank it. Almost 1000 Germans died there, it was a massacre.

 

Most of the Tirpitz was scrapped after the war, but about a quarter of the structure remains under water.

 

en.wikipedia.org/wiki/Operation_Catechism

 

www.warhistoryonline.com/world-war-ii/sinking-tirpitz.html

 

andreweddyauthor.com/sinking-tirpitz/

 

en.wikipedia.org/wiki/Tallboy_(bomb)

 

en.wikipedia.org/wiki/Fjellheisen

 

Baptism ceremony

Ceremonia del bautismo

 

01025576 2019-09-16_08-42-59

According to its first written mention in

1241, Medieval Bardejov was a significant

and quickly developing town. Its strategic

location at the intersection of trade

routes between Hungary and Poland and

the Black and the Baltic seas, marked the

town as a significant business centre,

which very quickly received many royal

privileges. In 1352, Ľudovít the Great of

Anjou granted the town the right to hold

an eight-day fair and simultaneously also

the right for the construction of town

walls. In 1376, Bardejov became a free

royal town and was experiencing a period

of boundless prosperity. In the 16th century, it was a reputable centre of culture and education. A humanistic gymnasium

was established, which belonged to the

highest level of the Hungarian Empire. Its

rector, Leonard Stöckel, was the author

of the first pedagogic document issued

in Slovakia. The presence of two notable

printers, which spread a number of rare

works within the town including the first

Catechism of Martin Luther translated

into Slovak, among others, also supported the high level of education. In the 17th century, Bardejov and many other

neighbouring towns experienced a series

of natural disasters as well as anti-Habsburg uprisings, which resulted in the economic decline of the town and region.

That economic crisis, which culminated in

WWI, compelled many town residents to

emigrate. After the war, the town rebuilt

itself on industry, and for this reason the

number of inhabitants again rose. At this

time, machinery and shoe making led the

renewed prosperity. In 1950, the town

was declared a town historical reserve,

which resulted in intensive renovation

and the rescue of many cultural heritage sites. Since 2000, Bardejov has been listed on the UNESCO List of World Heritage Sites.

From Wikipedia: The Grand Marian Procession is intended to promote religious catechism through publicly parading images outside the Manila cathedral on the Feast of the Immaculate Conception.

In addition, the Cofradia is known for selecting more than ninety of the most prominent and liturgically inspiring Marian images in the country, most notably the ones featured, as the canonically crowned images in the Philippines, such as the Our Lady of La Naval de Manila and Our Lady of Manaoag.

The Badami Slums is what Google mentions in its maps for the white washed houses that are visible from the Badami caves if you look due west. Well that is the only direction you can possibly look out towards.

 

A small sandstone structure more in the nature of a mausoleum or a guard station seems to function as a part of the Jamia Masjid which is the whitewashed traditional mosque like structure right next to it. You can make out the outline of a whitish conical loudspeaker on one edge. The loudspeakers are the trademarks of mosques in the Indian subcontinent. You have to perforce hear the ministrations of the recorded recital almost every hour. Loud prayers for deaf Gods and loud players for deaf believers seem to be the catechism of religions in the sub continent.

 

Sometimes I wonder why the religious beliefs are so deeply manipulative of homo sapien groups. None of the other animals or plants do any ardent prayers to imaginary Gods or fight amongst themselves to uphold their superiority of belief.

 

Tipu Sultan held sway for a long time in the state of Karnataka and Badami also seems to have had his presence. A guard tower atop the caves, this sandstone mosque right next to the profound cave structures. There is no escaping the hegemony games that group religions play out.

 

Nikon D300

18.0-70.0 mm f/3.5-4.5

ƒ/13.0

18.0 mm

1/125

200

Flash (off, did not fire)out.

  

_DSC7947 jpeg

PLEASE, NO invitations or self promotions, THEY WILL BE DELETED. My photos are FREE to use, just give me credit and it would be nice if you let me know, thanks.

 

Looking down one of the main streets at the fortress.

 

Carrerot House (first house), he was a merchant, commissary for naval conscription and for the colonial regular troops in 1749 at Louisbourg.

 

When he arrived Carrerot was employed as inspector of fortifications, in 1718 at Louisbourg. He was a storekeeper at Louisbourg in 1724.

 

After the fall of Louisbourg in 1745 the Carrerots took refuge in France, where their fourth [fourteenth] child was born. He was back on Ile Royale in 1749, but some months after his arrival he died, leaving his family penniless.

 

Next House:

 

Benoist House (house with red shutters) was another house full of children, for Lieutenant Pierre Benoit (c 1695-1763) had seven children in his two marriages. One died young killed with her mother by smallpox. Genoist was hardly rich, but military families had to maintain an air of refinement - in 1743, while Benoist was serving at Port Toulouse down the coast, a charitable bequest was paying for his daughter’s education at the convent school of the Sister’s of Notre-Dame.

 

The convent, Louisbourg’s only formal school; taught devotions, craftwork and decorum to the daughters of the elite, but other children did not go uneducated. The literate minority could instruct their children at home with alphabets and primers, and all children were expected to learn prayers and catechism. Soon after puberty, boys were apprenticed into trades and professions and learned the skills they needed on the job. At about this age, both sexes began to enter adult society, but parents would retain responsibility for their children for many years. Benoit’s care for his children resulted in one advantageous marriage: the signing of the marriage contract of Benoit’s daughter Genevive to the nephew of his neighbour Carrerot in 1753 brought together the military and commercial elite of the colony.

 

Next is the L’Epée Royale Café (previous picture)

Where Do We Come From? What Are We? Where Are We Going? is a 1897-98 painting by French artist Paul Gauguin. The painting was created in Tahiti, and is in the Museum of Fine Arts in Boston, Massachusetts. Viewed as a masterpiece by Gauguin, the painting is considered "a philosophical work comparable to the themes of the Gospels".

The painting is notable for its enigmatic subject and atmosphere. Some scholars have attributed these qualities to personal conflicts that Gauguin experienced while creating this artwork. It is an accentuation of Gauguin's trailblazing Post-Impressionistic style.

Gauguin had been a student at the Petit Séminaire de La Chapelle-Saint-Mesmin, just outside Orléans, from the age of eleven to the age of sixteen. His studies there included a class in Catholic liturgy; the teacher for this class was the Bishop of Orléans, Félix-Antoine-Philibert Dupanloup. Dupanloup had devised his own catechism for students to lead them towards proper spiritual reflections on the nature of life. The three fundamental questions in this catechism were "where does humanity come from?" "where is it going to?", and "how does humanity proceed?". Although in later life Gauguin was vociferously anticlerical, these questions from Dupanloup's catechism had lodged in his mind, and "where?" became the key question that Gauguin asked in his art.

Looking for a society more simple and elemental than that of his native France, Gauguin left for Tahiti in 1891. In addition to several other paintings that express his highly individualistic mythology, he completed this painting in 1897. During the process of creating this painting, Gauguin experienced a number of difficult events in his personal life. He suffered from medical conditions including eczema, syphilis, and conjunctivitis. He faced financial challenges, going into debt. He was also informed about the death of his daughter from Copenhagen. From one of many letters to his friend, Daniel de Monfreid, Gauguin disclosed his plan to commit suicide in December 1897. Before he did, however, he wanted to paint a large canvas that would be known as the grand culmination of his thoughts.

Following the completion of Where Do We Come From? What Are We? Where Are We Going?, Gauguin made a suicide attempt with arsenic.

The three major groups in the painting reflect the overall themes presented in the title.

The three crouched women with a sleeping child on the right represent the beginning of life; the middle group symbolizes the daily existence of young adulthood; in the final group, according to the artist, "an old woman approaching death appears reconciled and resigned to her thoughts"; at her feet, "a strange white bird...represents the futility of words" or "the uselessness of vain words". Together, the painting from right to left suggests the cycle of "birth-sin-death". Outside of this cycle of life, there is a blue figure. The blue idol in the background represents what Gauguin described as "the Beyond."

Gauguin approaches the life cycle from a feminine perspective. The girl surrounded by kittens demonstrates the purity of "girlhood". The figure in the center is placed in a "Garden of Eden motif"; she is picking fruits from a tree. Gauguin intended to represent this woman as sin, like the allegory of Eve. Maternity is represented through the figures that surround the baby. Along with the motherhood of a woman's life, Gauguin also displays the idea of "domestic submission" through the bracelet and collar worn by the mature woman on the left and the white goat, respectively. Finally, the state of seniority can be seen through the old woman on the left.

Near the blissful people are two sorrowful women by a tree who stand in contrast with their surroundings. In front of these women is a crouched figure who lifts her arm. The three women have been interpreted by one scholar as representing the contrast between enlightenment and “superstitious, irrational, even barbaric traditions”.

The painting also includes a number of inscriptions. Gauguin inscribed the original French title in the upper left corner: D'où Venons Nous / Que Sommes Nous / Où Allons Nous. The inscription the artist wrote on his canvas has no question mark, no dash, and all words are capitalized. In the upper right corner he signed and dated the painting: P. Gauguin / 1897.

The painting is an accentuation of Gauguin's trailblazing Post-Impressionistic style; his art stressed the vivid use of colors and thick brushstrokes, while it aimed to convey an emotional or expressionistic strength. It emerged in conjunction with other avant-garde movements of the twentieth century, including cubism and fauvism.

In 1898, Gauguin sent the painting to Georges-Daniel de Monfreid in Paris. Monfreid passed it to Ambroise Vollard along with eight other thematically related pictures shipped earlier. They went on view at the Galerie Vollard from November 17 to December 10 of 1898. The exhibition was a success, although D'où Venons Nous? received mixed reviews.

Charles Morice [fr] unsuccessfully tried to raise funds to purchase the painting on behalf of France. Gabriel Frizeau [fr] purchased the painting from Vollard for 2,500 francs in 1901.

Subsequently, Frizeau sold the painting around 1913 to Galerie Barbazanges, which sold it before 1920 to the Norwegian ship owner and art collector Jørgen Breder Stang [no]. He sold the painting via Alfred Gold in 1935, and it was bought by the Marie Harriman Gallery in New York City in 1936. The Museum of Fine Arts, Boston, acquired it from the Marie Harriman Gallery on 16 April 1936.

Critics thought of Paul Gauguin as one of the major artists of the time, but they were unsure about the artist's intentions in this work. Thadée Natanson of La Revue Blanche expressed confusion over its meaning, describing it as "obscure".

The critic André Fontainas of the Mercure de France acknowledged a grudging respect for the work but thought the allegory would be impenetrable without the inscription, and compared the painting to Inter artes et naturam (Between Art and Nature) of Pierre Puvis de Chavannes.

Although Gauguin appreciated the works of Puvis, he wanted to differentiate his works from “the great master of decorative painting”.[citation needed] He explained to Fontainas that the objectives of Puvis's works were predetermined and could be conveyed in words; he believed his works consist of a great "pictorial language of feelings". Gauguin believed that his paintings had abstract, inexplicable qualities that could not be expressed in literary terms.

From Wikipedia: The Grand Marian Procession is intended to promote religious catechism through publicly parading images outside the Manila cathedral on the Feast of the Immaculate Conception.

In addition, the Cofradia is known for selecting more than ninety of the most prominent and liturgically inspiring Marian images in the country, most notably the ones featured, as the canonically crowned images in the Philippines, such as the Our Lady of La Naval de Manila and Our Lady of Manaoag.

The almighty and everywhere present power of God; whereby, as it were by his hand, he upholds and governs heaven, earth, and all creatures; so that herbs and grass, rain and drought, fruitful and barren years, meat and drink, health and sickness, riches and poverty, yea, and all things come, not by chance, but by his fatherly hand.

Heidelberg Catechism

  

Mark Water, The New Encyclopedia of Christian Quotations (Alresford, Hampshire: John Hunt Publishers Ltd, 2000), 845.

PLEASE, NO invitations or self promotions, THEY WILL BE DELETED. My photos are FREE to use, just give me credit and it would be nice if you let me know, thanks.

 

Today de la Perelle’s home contains an exhibit “the Sisters of Louisbourg,” about the lives of and work of the sisters of the Congregation de Notre Dame who ran the only formal school in Louisbourg. They taught devotions, craftwork and decorum to the daughters of the elite, but other children did not go uneducated. The literate minority could instruct their children at home with alphabets and primers, and all children were expected to learn prayers and catechism.

 

De la Perelle Property

 

Jean-François Eurry de la Perelle (c1691-1747) was town major in the 1740s. Commanding the military administration of the fortress kept him busy. In 1745 his military duties included the painful one of negotiating the surrender of his town to the besiegers from New England and the Royal Navy.

 

A local carpenter built the original of de la Perelle’s tight little frame house in 1725, and the storehouse at right angles to it was added in 1734. The framing timber may well have been local, but the glass was imported from France and the board siding might easily have come from a sawmill in New England. Boston schoonermen sailed to Louisbourg to buy French West Indian rum and molasses, and the “planches de Baston” they sold in exchange cover the town. Some New Englanders got to know de la Perelle’s storehouse well in 1744 - it housed prisoners of war that summer.

 

"The crosses were set in place. Father Pasio and Father Rodriguez took turns encouraging the victims. Their steadfast behaviour was wonderful to see. The Father Bursar stood motionless, his eyes turned heavenward. Brother Martin gave thanks to God’s goodness by singing psalms. Again and again he repeated: “Into your hands, Lord, I entrust my life.” Brother Francis Branco also thanked God in a loud voice. Brother Gonsalvo in a very loud voice kept saying the Our Father and Hail Mary.

Our brother, Paul Miki, saw himself standing now in the noblest pulpit he had ever filled. To his “congregation” he began by proclaiming himself a Japanese and a Jesuit. He was dying for the Gospel he preached. He gave thanks to God for this wonderful blessing and he ended his “sermon” with these words: “As I come to this supreme moment of my life, I am sure none of you would suppose I want to deceive you. And so I tell you plainly: there is no way to be saved except the Christian way. My religion teaches me to pardon my enemies and all who have offended me. I do gladly pardon the Emperor and all who have sought my death. I beg them to seek baptism and be Christians themselves.”

Then he looked at his comrades and began to encourage them in their final struggle. Joy glowed in all their faces, and in Louis’ most of all. When a Christian in the crowd cried out to him that he would soon be in heaven, his hands, his whole body strained upward with such joy that every eye was fixed on him.

Anthony, hanging at Louis’ side, looked towards heaven and called upon the holy names – “Jesus, Mary!” He began to sing a psalm: “Praise the Lord, you children!” (He learned it in catechism class in Nagasaki. They take care there to teach the children some psalms to help them learn their catechism).

Others kept repeating “Jesus, Mary!” Their faces were serene. Some of them even took to urging the people standing by to live worthy Christian lives. In these and other ways they showed their readiness to die.

Then, according to Japanese custom, the four executioners began to unsheathe their spears. At this dreadful sight, all the Christians cried out, “Jesus, Mary!” And the storm of anguished weeping then rose to batter the very skies. The executioners killed them one by one. One thrust of the spear, then a second blow. It was over in a very short time."

 

This mural of the Nagasaki martyrs is from the church of St Francis Xavier in New York.

CHURCH

First Lutheran was established in 1863, by German Lutheran settlers, as the first Lutheran church in the city of Green Bay. First celebrated its 150th anniversary in Sept. 2013.

 

First Lutheran is a member of the Wisconsin Evangelical Lutheran Synod (WELS), a Bible-based church body of about 380,000 individuals working together in 1,273 churches throughout the 50 states and in 12 countries around the world.

 

First Lutheran’s present facilities were dedicated in 1957. The Gothic-style building features a bell tower decorated with carvings of the four Evangelists. The main entrance is enhanced by carvings of the 12 Apostles. The theme of the stained-glass windows is “God’s Plan of Salvation.” The Altar, of Italian marble, features the Lamb of God motif.

 

EDUCATION

First Lutheran provides tuition support for our children who attend a neighboring WELS Lutheran Elementary School.

 

First Lutheran provides ChristLight (Sunday School) (age five up through 5th gr.) and catechism instructions (6th-8th gr.) on Wed. evenings, materials for home studies, and adult Bible Classes on Sundays. First Lutheran also provides Bible Information Classes, as requested, for those interested in our teachings, and possible membership.

 

First Lutheran is a Federation member of our Fox Valley Lutheran High School in Appleton. Fox Valley Lutheran has about 580 students.

 

www.firstlutherangb.org/page/history

Find below quotes at

www.brainyquote.com/quotes/authors/m/moliere.html

Moliere, French Playwright

Date of Birth: January 15, 1622

Date of Death: February 17, 1673

 

A learned fool is more a fool than an ignorant fool.

 

A lover tries to stand in well with the pet dog of the house.

 

A wise man is superior to any insults which can be put upon him, and the best reply to unseemly behavior is patience and moderation.

 

Ah! how annoying that the law doesn't allow a woman to change husbands just as one does shirts.

 

All the ills of mankind, all the tragic misfortunes that fill the history books, all the political blunders, all the failures of the great leaders have arisen merely from a lack of skill at dancing.

 

All which is not prose is verse; and all which is not verse is prose.

 

As the purpose of comedy is to correct the vices of men, I see no reason why anyone should be exempt.

 

Books and marriage go ill together.

 

Don't appear so scholarly, pray. Humanize your talk, and speak to be understood.

 

Esteem must be founded on preference: to hold everyone in high esteem is to esteem nothing.

 

Every good act is charity. A man's true wealth hereafter is the good that he does in this world to his fellows.

 

Frenchmen have an unlimited capacity for gallantry and indulge it on every occasion.

___________________________

 

Thursday, August 28, 2008

Thursday of the Twenty-first Week in Ordinary Time

St. Augustine, author of the first Western autobiography.

Learn about his sinful and faith-filled life and works at

en.wikipedia.org/wiki/Saint_Augustine

 

A reflection on today's Sacred Scripture:

1 Corinthians 1:1-9

Psalm 145:2-3, 4-5, 6-7

Matthew 24:42-51

  

In today's Gospel Jesus tells His disciples: "Stay awake!" (Matthew 24:42)

 

The briefness of the statement and the exclamation mark at the end leave no room for misunderstanding. It isn't a request or something that would be rather nice to do, but is instead, a command. As such, it implies dire consequences for those who would disobey.

 

In this case, it is being unprepared for the Lord's return as judge of the living and the dead; a time we might suppose, where we have run out of opportunities for another chance.

 

The thought is frightening—for what one of us doesn't think there will always be at least a little time to set things in better order, but Jesus says, in order to be ready, we must stay awake!

 

To stay awake beyond what we are accustomed is often exhausting if not altogether impossible. Yet, we are told, "Stay awake!" and not just sometimes, but always!

 

How much these few words make me realize how much we are in need of God's help—and that we already have it! When the Blessed Trinity resides in us as Triune Lord and King, He never sleeps! His are the eyes that watch, His the ears that hear, His the spirit that prays and adores on our behalf.

 

"Stay awake! For you do not know on which day your Lord will come." (Matthew 24:42)

 

- Donna Nelson, OCDS | email: drn3rd@hughes.net

__________________________

 

below I got from

infoenglish@zenit.org

 

US Bishops: Pelosi Got Church Teaching Wrong

House Speaker Misrepresents Catholic Understanding of Life

 

WASHINGTON, D.C., AUG. 26, 2008 (Zenit.org).- The chairmen of the U.S. bishops' Committees on Pro-Life Activities and Doctrine affirmed that Speaker of the House Nancy Pelosi misrepresented Church teaching on abortion during an interview on national TV.

 

Pelosi was asked on NBC-TV's "Meet the Press" on Sunday to comment on when life begins. She responded saying that as a Catholic, she had studied the issue for "a long time" and that "the doctors of the Church have not been able to make that definition."

 

Cardinal Justin Rigali, chairman of the U. Committee on Pro-Life Activities, and Bishop William Lori, chairman of the Committee on Doctrine, said her answer "misrepresented the history and nature of the authentic teaching of the Catholic Church against abortion."

 

They noted that the Catechism of the Catholic Church teaches, "Since the first century the Church has affirmed the moral evil of every procured abortion. This teaching has not changed and remains unchangeable. Direct abortion, that is to say, abortion willed either as an end or a means, is gravely contrary to the moral law."

 

And the prelates explained: "In the Middle Ages, uninformed and inadequate theories about embryology led some theologians to speculate that specifically human life capable of receiving an immortal soul may not exist until a few weeks into pregnancy. While in canon law these theories led to a distinction in penalties between very early and later abortions, the Church's moral teaching never justified or permitted abortion at any stage of development.

 

"These mistaken biological theories became obsolete over 150 years ago when scientists discovered that a new human individual comes into being from the union of sperm and egg at fertilization. In keeping with this modern understanding, the Church teaches that from the time of conception -- fertilization -- each member of the human species must be given the full respect due to a human person, beginning with respect for the fundamental right to life."

 

For the record

 

Other bishops also released statements clarifying Church teaching.

 

Archbishop Donald Wuerl of Washington, D.C., noted that bishops are entrusted with the responsibility to interpret and teach Catholic doctrine.

 

"We respect the right of elected officials such as Speaker Pelosi to address matters of public policy that are before them, but the interpretation of Catholic faith has rightfully been entrusted to the Catholic bishops," he said in a statement. "Given this responsibility to teach, it is important to make this correction for the record. […]

 

"From the beginning, the Catholic Church has respected the dignity of all human life from the moment of conception to natural death."

 

And from Denver, Archbishop Charles Chaput and Auxiliary Bishop James Conley addressed an online letter to their faithful, titled "On the Separation of Sense and State: a Clarification for the People of the Church in Northern Colorado."

 

The letter affirms: "Ardent, practicing Catholics will quickly learn from the historical record that from apostolic times, the Christian tradition overwhelmingly held that abortion was grievously evil. In the absence of modern medical knowledge, some of the Early Fathers held that abortion was homicide; others that it was tantamount to homicide; and various scholars theorized about when and how the unborn child might be animated or 'ensouled.'

 

"But none diminished the unique evil of abortion as an attack on life itself, and the early Church closely associated abortion with infanticide. In short, from the beginning, the believing Christian community held that abortion was always, gravely wrong."

 

Cardinal Edward Egan released a statement this morning saying he was "shocked to learn" of Pelosi's remarks. He said her statements were "misinformed."

 

The cardinal affirmed that the unborn have "an inalienable right to live, a right that the speaker of the House of Representatives is bound to defend at all costs for the most basic of ethical reasons."

 

"Anyone who dares to defend that they may be legitimately killed because another human being 'chooses' to do so or for any other equally ridiculous reason," he added, "should not be providing leadership in a civilized democracy worthy of the name."

 

--- --- ---

 

On the Net:

 

Statement of Denver bishops: www.zenit.org/article-23469?l=english

 

Statement of Archbishop Wuerl: www.zenit.org/article-23470?l=english

 

Statement of Cardinal Egan: www.zenit.org/article-23476?l=english

 

EXPLORE # 404 on Thursday, August 28, 2008; # 440 on Thursday, September 11, 2008

Clars auction house

Naomi Lindstrom: Worldwide Beads & Tribal Art

August 14, 2025

 

The text “CREO EN EL ESPÍRITU SANTO” (“I believe in the Holy Spirit”) crowns this densely worked scene of Pentecost, with rays descending from a dove onto a central female figure—likely Mary—flanked by the apostles.

 

In the traditional Apostles’ Creed, this phrase appears as one clause among many, but here it stands alone. This reflects a common practice in Guna molas that adapt Catholic imagery: makers often select a memorable line from a printed creed, catechism card, or devotional calendar and treat it as a complete statement of faith. The result is not a literal transcription but a visually impactful devotional emblem.

 

The Christian iconography is rendered with the same reverse-appliqué skill and bold color contrasts as the most abstract molas, underscoring the Guna ability to integrate external religious themes into their own textile tradition.

 

Collectors and textile scholars often note that earlier molas tend to be finer and more elaborate than those made later, especially after the mid-to-late 20th century when molas began to be produced more for sale to outsiders than for daily wear. Older examples usually show:

 

More complex, tightly layered designs with multiple color bands.

 

Extremely small, even hand stitches and crisply turned appliqué edges.

 

Dense use of space with few large unfilled areas.

 

Balanced color relationships chosen for impact when worn.

 

By the late 20th century, market demand and the availability of inexpensive tourist molas encouraged quicker production, resulting in simpler designs, fewer color layers, and less meticulous sewing.

 

The Naomi Lindstrom examples shown here, with their multiple fabric layers, crisp color separations, and intricate compositions, are consistent with molas made for personal wear between roughly the 1940s and 1970s, when the tradition was still rooted in women making blouses for themselves rather than primarily for sale. While precise dating without provenance is difficult, the level of craftsmanship and the visual density place them firmly among the higher-quality, mid-20th-century period pieces that collectors prize.

 

The Guna (formerly spelled Kuna or Cuna) are an Indigenous people of the Caribbean coast of Panama and parts of northern Colombia. In 2010, the Guna General Congress adopted the spelling “Guna” to reflect their own pronunciation and to standardize the written form of their language. The Panamanian government officially recognized the change the following year. The Guna homeland, known as Guna Yala (“Land of the Guna”), is an autonomous territory encompassing a narrow strip of mainland rainforest and over 300 islands of the San Blas archipelago.

 

The mola is the most distinctive element of Guna women’s traditional dress. A mola is a rectangular panel of reverse-appliqué textile art sewn into the front or back of a blouse, typically with two panels—front and back—that match or closely echo one another. Molas are made by layering several pieces of brightly colored cotton cloth, then cutting through the layers to reveal contrasting colors beneath. The cut edges are turned under and sewn with tiny, even stitches, often with additional embroidery or appliqué to add detail.

 

The cottons used today are usually commercially woven and dyed, most often sourced through trade from Panama City or Colombia; in earlier decades, cloth reached the islands by coastal trading boats from Colombia, and some Guna women still remember those as their main source for vibrant yardage.

 

Molas serve both as daily adornment and as a potent marker of Guna identity. The imagery can range from purely abstract, to stylized plants and animals, to Christian or political motifs, reflecting both traditional cosmology and engagement with the wider world. Making and wearing molas is a skill passed from mother to daughter, and the quality of a woman’s molas is a source of personal pride. In the modern era, molas are also made for sale, providing an important source of income, but the finest examples—like those in Naomi Lindstrom’s collection—were created for personal wear, with intricate designs and meticulous craftsmanship that reflect the height of the tradition.

 

This text is a collaboration with Chat GPT

 

A Form of Speech and of Death

 

He had a way of pronouncing the word unshakeable.

The final "l" enundated in the Dutch way,

they who preached for us, catechism, mission, Sunday services.

"Unshakeable certainty", "unshakeable faith", "power unshakeable"

When he used this strong word, he did not utter it

with the mouth of one who eats perishable substances,

or names what he deems unworthy of his better speaking

because common things:

hammer, anvil, iron, the foreman, the Chief.

"Unshakeable",

the tongue lingering at the base of the upper teeth,

the demanding doctrine requiring the purest sound,

in accordance with what it expressed, things of God,

eternal things, terrifying m the impossibility of their maculation.

But when this all too shakeable life stiffened his chin,

his paralysed and blackened tongue acquiesced,

its tip turned back to the root of the teeth,

unshakeable.

 

adelia prado

My daughter's house-cat came to visit and, despite there being a plethora of snuggly beds, houses and scratch-posts, she only settled when she leapt to the top of a bookcase and squeezed into the space behind Beckett.

seen from Heidelberg Castle

 

gesehen vom Heidelberger Schloss

 

Heidelberg (German: [ˈhaɪdl̩bɛʁk]) is a city in the German state of Baden-Württemberg, situated on the river Neckar in south-west Germany. In the 2016 census, its population was 159,914, of which roughly a quarter consisted of students.

 

Located about 78 km (48 mi) south of Frankfurt, Heidelberg is the fifth-largest city in Baden-Württemberg. Heidelberg is part of the densely populated Rhine-Neckar Metropolitan Region.

 

Heidelberg University, founded in 1386, is Germany's oldest and one of Europe's most reputable universities. Heidelberg is a scientific hub in Germany and home to several internationally renowned research facilities adjacent to its university, including the European Molecular Biology Laboratory and four Max Planck Institutes. The city has also been a hub for the arts, especially literature, throughout the centuries, and it was designated a "City of Literature" by the UNESCO Creative Cities Network.

 

Heidelberg was a seat of government of the former Electorate of the Palatinate and is a popular tourist destination due to its romantic cityscape, including Heidelberg Castle, the Philosophers' Walk, and the Baroque old town.

 

Geography

 

Heidelberg is in the Rhine Rift Valley, on the left bank of the lower part of the Neckar in a steep valley in the Odenwald. It is bordered by the Königsstuhl (568 m) and the Gaisberg (375 m) mountains. The Neckar here flows in an east–west direction. On the right bank of the river, the Heiligenberg mountain rises to a height of 445 meters. The Neckar flows into the Rhine approximately 22 kilometres north-west in Mannheim. Villages incorporated during the 20th century stretch from the Neckar Valley along the Bergstraße, a road running along the Odenwald hills.

 

Heidelberg is on European walking route E1 (Sweden-Umbria).

 

History

 

Early history

 

Between 600,000 and 200,000 years ago, "Heidelberg Man" died at nearby Mauer. His jaw bone was discovered in 1907. Scientific dating determined his remains as the earliest evidence of human life in Europe. In the 5th century BC, a Celtic fortress of refuge and place of worship were built on the Heiligenberg, or "Holy Mountain". Both places can still be identified. In 40 AD, a fort was built and occupied by the 24th Roman cohort and the 2nd Cyrenaican cohort (CCG XXIIII and CCH II CYR). The late Roman Emperor Valentinian I, in 369 AD, built new and maintained older castra (permanent camps) and a signal tower on the bank of the Neckar. They built a wooden bridge based on stone pillars across it. The camp protected the first civilian settlements and was eventually captured by Germanic tribes. The local administrative center in Roman times was the nearby city of Lopodunum, today known as Ladenburg.

 

Middle Ages

 

Modern Heidelberg can trace its beginnings to the fifth century. The village Bergheim ("Mountain Home") is first mentioned for that period in documents dated to 769 AD. Bergheim now lies in the middle of modern Heidelberg. The people gradually converted to Christianity. In 870 AD, the monastery of St. Michael was founded on the Heiligenberg inside the double rampart of the Celtic fortress. Around 1130, the Neuburg Monastery was founded in the Neckar valley. At the same time, the bishopric of Worms extended its influence into the valley, founding Schönau Abbey in 1142. Modern Heidelberg can trace its roots to this 12th-century monastery. The first reference to Heidelberg can be found in a document in Schönau Abbey dated to 1196. This is considered to be the town's founding date. In 1156, Heidelberg castle and its neighboring settlement were taken over by the house of Hohenstaufen. Conrad of Hohenstaufen became Count Palatine of the Rhine (German: Pfalzgraf bei Rhein). In 1195, the Electorate of the Palatinate passed to the House of Welf through marriage. In 1214, Ludwig I, Duke of Bavaria acquired the Palatinate, as a consequence of which the castle came under his control. By 1303, another castle had been constructed for defense. In 1356, the Counts Palatine were granted far-reaching rights in the Golden Bull, in addition to becoming Electors. In 1386, Heidelberg University was founded by Rupert I, Elector Palatine.

 

Modern history

 

Heidelberg University played a leading part in Medieval Scholasticism, Renaissance humanism, the German Reformation, and in the subsequent conflict between Lutheranism and Calvinism during the 15th and 16th centuries. In April 1518, a few months after proclaiming his Ninety-five Theses, Martin Luther was received in Heidelberg, to defend them.

 

Heidelberg's library, founded in 1421, is the oldest existing public library in Germany.

 

In 1537, the castle located higher up the mountain was destroyed by a gunpowder explosion. The duke's palace was built at the site of the lower castle.

 

Elector Frederick III, sovereign of the Electoral Palatinate from 1559 to 1576, commissioned the composition of a new Catechism for his territory. While the catechism's introduction credits the "entire theological faculty here" (at the University of Heidelberg) and "all the superintendents and prominent servants of the church" for the composition of the Catechism, Zacharius Ursinus is commonly regarded as the catechism's principal author. Caspar Olevianus (1536–1587) was formerly asserted as a co-author of the document, though this theory has been largely discarded by modern scholarship. Johann Sylvan, Adam Neuser, Johannes Willing, Thomas Erastus, Michael Diller, Johannes Brunner, Tilemann Mumius, Petrus Macheropoeus, Johannes Eisenmenger, Immanuel Tremellius and Pierre Boquin are all likely to have contributed to the Catechism in some way. Frederick himself wrote the preface to the Catechism and closely oversaw its composition and publication. Frederick, who was officially Lutheran but had strong Reformed leanings, wanted to even out the religious situation of his highly Lutheran territory within the primarily Catholic Holy Roman Empire. The Council of Trent had just concluded with its conclusions and decrees against the Protestant faiths, and the Peace of Augsburg had only granted toleration for Lutheranism within the empire where the ruler was Lutheran. One of the aims of the catechism was to counteract the teachings of the Roman Catholic Church as well as Anabaptists and "strict" Gnesio-Lutherans like Tilemann Heshusius and Matthias Flacius, who were resisting Frederick's Reformed influences, particularly on the matter of Eucharist (the Lord's Supper). The Catechism-based each of its statements on biblical proof-texts, and Frederick himself would defend it as biblical, not reformed, at the 1566 Diet of Augsburg when he was called to answer to charges of violating the Peace of Augsburg. This was the Heidelberg Catechism, officially called the ″Catechism, or Christian Instruction, according to the Usages of the Churches and Schools of the Electoral Palatinate.″

 

In November 1619, the Royal Crown of Bohemia was offered to the Elector, Frederick V. (He was married to Princess Elizabeth, eldest daughter of James VI and I of Scotland and England, respectively.) Frederick became known as the "Winter King", as he reigned for only one winter before the Imperial House of Habsburg regained Bohemia by force. His overthrow in 1621 marked the beginning of the Thirty Years' War. In 1622, after a siege of two months, the armies of the Catholic League, commanded by Johann Tserclaes, Count of Tilly, captured the town. Tilly gave the famous Bibliotheca Palatina from the Church of the Holy Spirit to the Pope as a present. The Catholic and Bavarian House of Wittelsbach gained control over the Palatinate and the title of Prince-Elector.

 

In late 1634, after the Swedish army had conquered Heidelberg, imperial forces attempted to recapture the city. They quickly took the city, but were unable to take the castle. As they prepared to blow up its fortifications with gunpowder the French army arrived, 30,000 men strong, led by Urbain de Maillé-Brézé, who had fought in many battles and participated in the Siege of La Rochelle (1627–1628), and Jacques-Nompar de Caumont, duc de La Force. They broke the siege and drove off the Imperial forces.

 

In 1648, at the end of the war, Frederick V's son Charles I Louis, Elector Palatine, was able to recover his titles and lands. To strengthen his dynasty, Charles I Louis arranged the marriage of his daughter Liselotte to Philip I, Duke of Orléans, brother of Louis XIV, King of France. In 1685, after the death of Charles Louis' son, Elector Charles II, King Louis XIV laid claim to his sister-in-law's inheritance. The Germans rejected the claim, in part because of religious differences between local Protestants and the French Catholics, as the Protestant Reformation had divided the peoples of Europe. The War of the Grand Alliance ensued. In 1689, French troops took the town and castle, bringing nearly total destruction to the area in 1693. As a result of the destruction due to repeated French invasions related to the War of the Palatinate Succession coupled with severe winters, thousands of German Calvinist Palatines emigrated in the early 18th century. They fled to other European cities and especially to London (where the refugees were called "the poor Palatines"). In sympathy for the Protestants, in 1709–1710, Queen Anne's government arranged transport for nearly 6,000 Palatines to New York. Others were transported to Pennsylvania, and to South Carolina. They worked their passage and later settled in the English colonies there.

 

In 1720, after assigning a major church for exclusively Catholic use, religious conflicts with the mostly Protestant inhabitants of Heidelberg caused the Roman Catholic Prince-Elector Charles III Philip to transfer his court to nearby Mannheim. The court remained there until the Elector Charles Theodore became Elector of Bavaria in 1777 and established his court in Munich. In 1742, Elector Charles Theodore began rebuilding the Palace. In 1764, a lightning bolt destroyed other palace buildings during reconstruction, causing the work to be discontinued.

 

1803 to 1933

 

Heidelberg fell to the Grand Duchy of Baden in 1803. Charles Frederick, Grand Duke of Baden, re-founded the university, named "Ruperto-Carola" after its two founders. Notable scholars soon earned it a reputation as a "royal residence of the intellect". In the 18th century, the town was rebuilt in the Baroque style on the old medieval layout.

 

In 1810 the French revolution refugee Count Charles Graimberg began to preserve the palace ruins and establish a historical collection. In 1815, the Emperor of Austria, the Emperor of Russia and the King of Prussia formed the "Holy Alliance" in Heidelberg. In 1848, the German National Assembly was held there. In 1849, during the Palatinate-Baden rebellion of the 1848 Revolutions, Heidelberg was the headquarters of a revolutionary army. It was defeated by a Prussian army near Waghaeusel. The city was occupied by Prussian troops until 1850. Between 1920 and 1933, Heidelberg University became a center of notable physicians Czerny, Erb, and Krehl; and humanists Rohde, Weber, and Gandolf.

 

Nazism and the World War II-period

 

During the Nazi period (1933–1945), Heidelberg was a stronghold of the NSDAP/Nazi party, (the National Socialist German Workers' Party) the strongest party in the elections before 1933 (the NSDAP obtained 30% at the communal elections of 1930). The NSDAP received 45.9% of the votes in the German federal election of March 1933 (the national average was 43.9%). In 1934 and 1935 the Reichsarbeitsdienst (State Labor Service) and Heidelberg University students built the huge Thingstätte amphitheatre on the Heiligenberg north of the town, for Nazi Party and SS events. A few months later, the inauguration of the huge Ehrenfriedhof memorial cemetery completed the second and last NSDAP project in Heidelberg. This cemetery is on the southern side of the old part of town, a little south of the Königstuhl hilltop, and faces west towards France. During World War II and after, Wehrmacht soldiers were buried there.

 

During the Kristallnacht on November 9, 1938, Nazis burned down synagogues at two locations in the city. The next day, they started the systematic deportation of Jews, sending 150 to Dachau concentration camp. On October 22, 1940, during the "Wagner Buerckel event", the Nazis deported 6000 local Jews, including 281 from Heidelberg, to Camp Gurs concentration camp in France. Within a few months, as many as 1000 of them (201 from Heidelberg) died of hunger and disease. Among the deportees from Heidelberg, the poet Alfred Mombert (1872–1942) left the concentration camp in April 1941 thanks to the Swiss poet Hans Reinhart but died shortly thereafter due to illness he contracted while held prisoner. From 1942, the deportees who had survived internment in Gurs were deported to Eastern Europe, where most of them were murdered.

 

On March 29, 1945, German troops left the city after destroying three arches of the old bridge, Heidelberg's treasured river crossing. They also destroyed the more modern bridge downstream. The U.S. Army (63rd Infantry, 7th Army) entered the town on March 30, 1945. The civilian population surrendered without resistance.

 

Heidelberg, unlike most German cities and towns, was spared from Allied bombing raids during the war. A popular belief is that Heidelberg escaped bombing because the U.S. Army wanted to use the city as a garrison after the war, but, as Heidelberg was neither an industrial center nor a transport hub, it did not present a tactical or strategic target. Other notable university towns, such as Tübingen and Göttingen, were spared bombing as well. Allied air raids focused extensively on the nearby industrial cities of Mannheim and Ludwigshafen.

 

The U.S. Army may have chosen Heidelberg as a garrison base because of its excellent infrastructure, including the Heidelberg–Mannheim Autobahn (motorway), which connected to the Mannheim–Darmstadt–Frankfurt Autobahn, and the U.S. Army installations in Mannheim and Frankfurt. The intact rail infrastructure was more important in the late 1940s and early 1950s when most heavy loads were still carried by train, not by truck. Heidelberg had the untouched Wehrmacht barracks, the "Grossdeutschland Kaserne" which the US Army occupied soon after, renaming it the Campbell Barracks.

 

History after 1945

 

In 1945, the university was reopened relatively quickly on the initiative of a small group of professors, among whom were the anti-Nazi economist Alfred Weber and the philosopher Karl Jaspers. The surgeon Karl Heinrich Bauer was nominated rector.

 

On 9 December 1945, US Army General George S. Patton was involved in a car accident in the adjacent city of Mannheim and died in the Heidelberg US Army hospital on December 21, 1945. His funeral ceremony was held at the Heidelberg-Weststadt Christuskirche (Christ Church), and he was buried in the 3rd Army cemetery in Luxembourg.

 

During the post-war military occupation, the U.S. Army used the Thingstätte for cultural and religious events. Civilian use started in the early to mid-1980s for occasional concerts and other cultural events. Today, the celebrations on Hexennacht ("Witches' Night"), also called Walpurgis Night), the night of April 30, are a regular "underground" fixture at the Thingstätte. Thousands of mostly young people congregate there to drum, to breathe fire, and to juggle. The event has gained fame throughout the region, as well as a certain notoriety due to the amount of litter left behind. Officially, this event is forbidden due to security concerns. The City declares it will fence the Thingstätte and prosecute any trespassers.

 

In 2022, a mass shooting occurred in the university, killing a woman and injuring three other people. The gunman then committed suicide.

 

Cityscape

 

The old town

 

The "old town" (German: Altstadt), on the south bank of the Neckar, is long and narrow. It is dominated by the ruins of Heidelberg Castle, 80 metres above the Neckar on the steep wooded slopes of the Königstuhl (King's chair or throne) hill.

 

The Main Street (Hauptstrasse), a mile-long pedestrian street, running the length of the old town.

The old stone bridge was erected 1786–1788. A medieval bridge gate is on the side of the old town, and was originally part of the town wall. Baroque tower helmets were added as part of the erection of the stone bridge in 1788.

The Church of the Holy Spirit (Heiliggeistkirche), a late Gothic church in the marketplace of the old town.

The Karls‘ gate (Karlstor) is a triumphal arch in honour of the Prince Elector Karl Theodor, located at Heidelberg's east side. It was built 1775–1781 and designed by Nicolas de Pigage.

The house Zum Ritter Sankt Georg (Knight St. George) is one of the few buildings to survive the War of Succession. Standing across from the Church of the Holy Spirit, it was built in the style of the late Renaissance. It is named after the sculpture at the top.

The Marstall (Stables), a 16th-century building on the Neckar that has served several purposes through its history. It is now a cafeteria for the university.

 

Heidelberg Castle

 

The castle is a mix of styles from Gothic to Renaissance. Prince Elector Ruprecht III (1398–1410) erected the first building in the inner courtyard as a royal residence. The building was divided into a ground floor made of stone and framework upper levels. Another royal building is located opposite the Ruprecht Building: the Fountain Hall. Prince Elector Philipp (1476–1508) is said to have arranged the transfer of the hall's columns from a decayed palace of Charlemagne from Ingelheim to Heidelberg.

 

In the 16th and 17th centuries, the Prince Electors added two palace buildings and turned the fortress into a castle. The two dominant buildings at the eastern and northern side of the courtyard were erected during the rule of Ottheinrich (1556–1559) and Friedrich IV (1583–1610). Under Friedrich V (1613–1619), the main building of the west side was erected, the so-called "English Building".

 

The castle and its garden were destroyed several times during the Thirty Years' War and the Palatine War of Succession. As Prince Elector Karl Theodor tried to restore the castle, lightning struck in 1764, and ended all attempts at rebuilding. Later on, the castle was misused as a quarry; stones from the castle were taken to build new houses in Heidelberg. This was stopped in 1800 by Count Charles de Graimberg, who then began the process of preserving the castle.

 

Although the interior is in Gothic style, the King's Hall was not built until 1934. Today, the hall is used for festivities, e.g. dinner banquets, balls and theatre performances. During the Heidelberg Castle Festival in the summer, the courtyard is the site of open air musicals, operas, theatre performances, and classical concerts performed by the Heidelberg Philharmonics.

 

The castle is surrounded by a park, where the famous poet Johann von Goethe once walked. The Heidelberger Bergbahn funicular railway runs from Kornmakt to the summit of the Königstuhl via the castle.

 

The castle looks over the entire city of Heidelberg and the Neckar Valley.

 

Philosophers' Walk

 

On the northern side of the Neckar is located the Heiligenberg (Saints' Mountain), along the side of which runs the Philosophers' Walk (German: Philosophenweg), with scenic views of the old town and castle. Traditionally, Heidelberg's philosophers and university professors would walk and talk along the pathway. Farther up the mountain lie the ruined 11th-century Monastery of St. Michael, the smaller Monastery of St. Stephen, a Nazi-era amphitheater, the so-called Pagan's hole and the remains of an earthen Celtic hill fort from the 4th century BC.

 

Heidelberg churches

 

There are many historical churches in Heidelberg and its surroundings. The Church of the Holy Spirit has been shared over the centuries since the Protestant Reformation by both Catholics and Protestants. It is one of the few buildings to survive the many wars during the past centuries. It was rebuilt after the French set fire to it in 1709 during the War of the Palatinian Succession. The church has remains of the tombs and epitaphs of the past Palatinate electors. This Church stands in the Marktplatz next to the seat of local government. In 1720, Karl III Philip, Elector Palatine came into conflict with the town's Protestants as a result of giving the Church of the Holy Spirit exclusively to the Catholics for their use. It had previously been split by a partition and used by both congregations. Due to pressure by the mostly Protestant powers of Prussia, Holland, and Sweden, Prince Karl III Philip gave way and repartitioned the church for joint use. In 1936 the separating wall was removed. The church is now exclusively used by Protestants. Furthermore, there is the Catholic Church of the Jesuits. Its construction began in 1712. It was completed with the addition of a bell tower from 1866 to 1872. The church is also home to the Museum für sakrale Kunst und Liturgie (Museum of Ecclesiastical Arts). The oldest church in Heidelberg is the St. Peter's Church (now Lutheran). It was built some time during the 12th century.

 

Tourism

 

In 2004, 81.8% of people worked for service industries, including tourism. As a relic of the period of Romanticism, Heidelberg has been labeled a "Romantic town". This is used to attract more than 11.9 million visitors every year. Many events are organized to attract visitors. One of the biggest tourist attractions is the Christmas market during the winter time.

 

Popular movies, TV and games

 

Heidelberg features in the 1968 film The Girl on a Motorcycle, the university being the ultimate destination of Marianne Faithfull's character.

Heidelberg also features during a mission in the Electronic Arts strategy game Red Alert 3.

Morris from America takes places in Heidelberg.

In the Watchmen TV series which serves as alternate direct sequels to the original Watchmen graphic novel, Dr. Manhattan aka Jonathan "Jon" Osterman aka Calvin "Cal" Abar (né Jelani), is said to be born in Heidelberg, Germany and immigrates to the US along with his father.

Heidelberg is also revealed to be the home town of Sergeant Schultz on Hogan's Heroes.

 

Popular literature

 

Heidelberg Castle forms the setting for the beginning of Mark Twain's story The Awful German Language.

Most of David Lodge's novel Out of the Shelter takes place in Heidelberg in 1951 during the American occupation after World War II.

Heidelberg is the home of a professional Quidditch team operating within the fictional Harry Potter universe: the Heidelberg Harriers have been described as “fiercer than a dragon and twice as clever”.[45]

Heidelberg is the residence of fictional character Nina Fortner/Anna Liebert in the anime/manga series Monster, by Naoki Urasawa.

Heidelberg also features in Somerset Maugham's Of Human Bondage and its film versions.

Heidelberg also is he setting of some German crime novels, for example by Wolfgang Burger (protagonist: Detective Gerlach) or Carlo Schäfer (protagonist: Detective Theurer).

 

(Wikipedia)

 

Heidelberg ([ˈhaɪ̯dl̩bɛɐ̯k], etymologische Bedeutung unsicher) ist eine Großstadt mit 159.245 Einwohnern (31. Dezember 2021) im deutschen Bundesland Baden-Württemberg. Die Stadt liegt am Neckar dort, wo dieser den Odenwald verlässt und in den Oberrheingraben eintritt. Die ehemalige kurpfälzische Residenzstadt ist bekannt für ihre malerische Altstadt, ihre Schlossruine und ihre Ruprecht-Karls-Universität, die die älteste Hochschule auf dem Gebiet des heutigen Deutschlands ist. Die Stadt zieht Besucher und Wissenschaftler aus der ganzen Welt an.

 

Hinsichtlich der Einwohnerzahl ist Heidelberg die fünftgrößte Stadt Baden-Württembergs und auf Platz 52 der größten Städte Deutschlands. Sie ist ein Stadtkreis und zugleich Sitz des umliegenden Rhein-Neckar-Kreises. Das dicht besiedelte Rhein-Neckar-Gebiet, in dem Heidelberg gemeinsam mit den Großstädten Mannheim und Ludwigshafen am Rhein liegt, wird als Metropolregion Rhein-Neckar bezeichnet.

 

Lage

 

Heidelberg liegt zum Teil in der Oberrheinischen Tiefebene überwiegend am linken Ufer des unteren Neckars vor dessen Ausfluss aus dem Odenwald in einer länglich, flussaufwärts sich zuspitzenden Talsohle. Der Neckar fließt hier von Ost nach West, am rechten Neckarufer erhebt sich der Heiligenberg (445 m). Im Süden wird Heidelberg vom Königstuhl (568 m) und vom Gaisberg (375 m) begrenzt. Der Neckar mündet etwa 22 Kilometer nordwestlich, gemessen vom Ende der Talsohle, in Mannheim in den Rhein. Die im 20. Jahrhundert eingemeindeten Orte reichen über das Neckartal in die Bergstraße hinein, die am Rand des Odenwalds entlangführt. Die Stadt liegt in der Metropolregion Rhein-Neckar, einem 2,35 Millionen Einwohner zählenden Verdichtungsraum, der neben Teilen Südhessens und der rheinland-pfälzischen Vorderpfalz in Baden-Württemberg die beiden Stadtkreise Mannheim und Heidelberg sowie die westlichen und südlichen Gemeinden des Rhein-Neckar-Kreises umfasst.

 

Geschichte

 

Die Stadt Heidelberg wurde im 12. Jahrhundert gegründet; ihre Geschichte reicht aber bis in keltische und römische Zeiten zurück. Vom 13. Jahrhundert bis zum Jahr 1720 war Heidelberg Residenz der Pfalzgrafen bei Rhein und Hauptstadt der Kurpfalz.

 

Vorgeschichte

  

Nahe bei Heidelberg, in der Gemeinde Mauer, fand man 1907 in einer Sandgrube den Unterkiefer eines Urmenschen (Unterkiefer von Mauer), einen der ältesten Funde der Gattung Homo in Europa überhaupt. Von dieser ausgestorbenen Hominiden-Art Homo heidelbergensis (Heidelbergmensch) stammt der Neandertaler ab.

 

Kelten

 

Ab etwa 500 v. Chr. gründeten die Kelten auf dem Heiligenberg eine größere befestigte Siedlung. Deren doppelter Ringwall, zum Schutz gegen die vordringenden Germanen angelegt, ist noch zu erkennen. 200 Jahre später wurde diese Anlage aus ungeklärten Gründen aufgegeben.

 

Römer

 

Das römerzeitliche Heidelberg bestand vom 1. bis zum 3. Jahrhundert n. Chr. Um 70 n. Chr. gründeten die Römer ein Lager im heutigen Neuenheim, das um 90 durch zwei steinerne Kastelle ersetzt wurde. Über den Neckar führte zunächst eine hölzerne Brücke, ab circa 200 eine Steinpfeilerbrücke. Auf dem Gipfel des Heiligenbergs entstand ein Merkurtempel, auch der Mithras-Kult war in Heidelberg verbreitet. Der Hauptort der Region war in römischer Zeit das benachbarte Lopodunum (heute Ladenburg), aber auch um das Militärlager in Heidelberg (dessen lateinischer Name unbekannt ist) entwickelte sich ein florierendes Töpfereizentrum.

 

Nach 260 mussten sich die Römer vor dem Germanenstamm der Alamannen, der den Limes durchbrochen hatte und in römisches Territorium eingefallen war, an den Rhein zurückziehen. Der Sieg des Merowingerkönigs Chlodwig I. über die Alamannen im Jahr 506 machte Heidelberg schließlich zu einem Teil des Frankenreichs, zugleich wurde das Gebiet christianisiert.

 

Mittelalter

 

870 wurde auf dem Gipfel des Heiligenbergs an Stelle des alten Merkurtempels das Michaelskloster als Filialkloster des Klosters Lorsch, das zu jener Zeit mit dem Bistum Worms um die Vorherrschaft in der Region rang, gegründet. Später folgten eine weitere Filiale, das Stephanskloster, und das Stift Neuburg.

 

Die älteste schriftliche Erwähnung Heidelbergs stammt aus dem Jahr 1196. Es ist aber davon auszugehen, dass der Ort bereits im Laufe des 12. Jahrhunderts entstanden war. Zu jener Zeit war Heidelberg im Besitz des Bistums Worms und bestand aus der Oberen Burg auf der Molkenkur am Hang des Königsstuhls und einem Burgweiler im Bereich der Peterskirche am Fuße des Berges. Viele der heutigen Stadtteile Heidelbergs gehen auf Dörfer zurück, die schon zur Frankenzeit im 6. Jahrhundert entstanden waren. Einige von ihnen wurden im Lorscher Codex erstmals urkundlich erwähnt, Neuenheim und Handschuhsheim etwa im Jahr 765.

 

Der Vorgängerbau des Heidelberger Schlosses wurde im 13. Jahrhundert auf dem Jettenbühl errichtet. Wohl zur gleichen Zeit wurde die Stadt im Bereich zwischen Königstuhl und Neckar planmäßig mit einem rechtwinkligen Grundriss und dem Marktplatz im Zentrum angelegt. Diese Stadtanlage nahm den östlichen Teil der heutigen Altstadt bis zur Grabengasse ein. Sie war von einer Stadtmauer umgeben, über den Neckar führte eine Brücke.

 

Kaiser Friedrich I. Barbarossa hatte 1156 seinen Halbbruder Konrad den Staufer zum Pfalzgrafen bei Rhein ernannt. Die Pfalzgrafschaft wurde später von der Dynastie der Wittelsbacher regiert und entwickelte sich zu einem größeren Territorialgebilde innerhalb des Heiligen Römischen Reichs. Im Jahr 1225 erhielt der Pfalzgraf bei Rhein das vormals Wormser Heidelberg als Lehen. In der Goldenen Bulle wurde 1356 den Pfalzgrafen bei Rhein die Kurwürde verliehen. Von da an waren sie als Kurfürsten von der Pfalz bekannt, ihr Herrschaftsgebiet wurde als Kurpfalz bezeichnet. Anfangs hatten die Pfalzgrafen keine feste Residenz, sondern hielten sich an verschiedenen Orten ihres Herrschaftsbereichs auf. Schon im 13. Jahrhundert hatte Heidelberg den Charakter einer Residenzstadt entwickelt. Als im 14. Jahrhundert die Reiseherrschaft aufgegeben wurde, konnte sich die Stadt gegen Neustadt an der Haardt durchsetzen und wurde zur Hauptstadt der Kurpfalz.

 

Im Jahr 1386 gründete Ruprecht I. die Universität Heidelberg als dritte Hochschule im Heiligen Römischen Reich (nach Prag und Wien). Sie ist die älteste Universität in Deutschland. 1392 wurde Heidelberg umfangreich erweitert, das Stadtgebiet nahezu verdoppelt und entsprach der heutigen Altstadt. Von der Herrschaft Ruprechts III., der im Jahr 1400 zum römisch-deutschen König gewählt wurde, profitierte Heidelberg durch den Bau der Heiliggeistkirche. Seine Nachfolger machten die Universität Heidelberg gegen Ende des 15. Jahrhunderts zu einer Hochburg des frühen Humanismus.

 

Neuzeit

 

Martin Luthers reformatorische Ideen hatten sich schon in der ersten Hälfte des 16. Jahrhunderts in Südwestdeutschland verbreitet. Die Bevölkerung entschied sich 1545/1546 für die Annahme des neuen Glaubens, dessen Einführung Paul Fagius im Auftrag von Friedrich II. vorbereiten sollte.[14] Unter Kurfürst Ottheinrich (1556–1559) wurde in der Kurpfalz schließlich die Reformation eingeführt. Nach dem Übergang zum Calvinismus zog Heidelberg Studenten und Wissenschaftler aus ganz Westeuropa an und galt nach Leiden als drittes Genf. So erschien 1563 in Heidelberg der Heidelberger Katechismus und 1572 die erste deutsche Gesamtübersetzung der Institutio Christianae Religionis, des Hauptwerks von Johannes Calvin. Gegen Ende des Jahrhunderts wurde in Heidelberg eine Vielzahl prächtiger Renaissancebauten errichtet, die im Pfälzer Erbfolgekrieg allesamt zerstört wurden – lediglich die Fassade des Hauses zum Ritter überstand die Verheerungen. Auch das Schloss wurde damals wesentlich erweitert und von der mittelalterlichen Burg zu einer neuzeitlichen Residenz umgestaltet.

 

Um seiner Gattin, der englischen Königstochter Elisabeth Stuart, ein standesgemäßes Hofleben bieten zu können, ließ Kurfürst Friedrich V. (1610–1623) das Heidelberger Schloss durch den Bau des Hortus Palatinus umgestalten. Auf politischem Terrain war Friedrich als Führer der Protestantischen Union in die Wirren des Dreißigjährigen Kriegs verwickelt, als er sich 1619 zum böhmischen König wählen ließ. Er konnte sich aber nicht gegen den katholischen Kaiser durchsetzen und wurde 1620 in der Schlacht am Weißen Berge geschlagen. Wegen seiner kurzen Herrschaft ging er als Winterkönig in die Geschichte ein. In den ersten Wochen des Septembers 1622 belagerte Tilly als Heerführer der Katholischen Liga Heidelberg erfolgreich. Die Einnahme Heidelbergs erfolgte am 16. September. Die Stadt blieb, wie die ganze rechtsrheinische Kurpfalz, bis zu den Friedensschlüssen von Münster und Osnabrück bayerisch besetzt (während die linksrheinische Kurpfalz spanisch wurde). Allerdings wurde die Stadt wiederholt erobert und war zwischen 1632 und 1634 von schwedischen Truppen besetzt. Während dieser Zeit schenkte Herzog Maximilian I. von Bayern die Bibliotheca Palatina Papst Gregor XV. Sie wird seitdem in der Bibliotheca Vaticana verwahrt (und hat auf diese Weise die spätere Zerstörung Heidelbergs durch die Truppen Ludwigs XIV. im Pfälzischen Erbfolgekrieg sicher überdauert). Heidelberg wurde vom Krieg schwer getroffen, die Bevölkerung litt große Not. Im Westfälischen Frieden, der 1648 den Dreißigjährigen Krieg beendete, wurde die Kurpfalz wiederhergestellt, sie verlor aber viel von ihrem politischen Gewicht.

 

Als Kurfürst Karl II. 1685 kinderlos verstarb, erlosch die Linie Pfalz-Simmern des Hauses Wittelsbach, und die Kurfürstenwürde ging auf die katholische Nebenlinie Pfalz-Neuburg über. Aus den Erbansprüchen, die der französische König Ludwig XIV. nun mit Verweis auf seine Schwägerin Elisabeth Charlotte (besser bekannt als Liselotte von der Pfalz) erhob, resultierte der Pfälzische Erbfolgekrieg. Im Verlaufe dieses Krieges wurde Heidelberg zweimal, 1688 und 1693, von französischen Truppen eingenommen und dabei komplett verwüstet. Nachdem der Erbfolgekrieg 1697 beendet war, baute man das zerstörte Heidelberg im Stil des Barock auf mittelalterlichem Grundriss wieder auf. Die nunmehr katholischen Kurfürsten siedelten in der Stadt Jesuiten an.

 

Das Heidelberger Schloss war nach der Zerstörung durch die Franzosen unbewohnbar, entsprach aber ohnehin nicht mehr dem barocken Zeitgeschmack, der großzügige Schlossanlagen nach dem Vorbild von Versailles bevorzugte. Pläne, eine solche Residenz in der Ebene im Bereich des heutigen Stadtteils Bergheim zu bauen, scheiterten am Widerstand der Heidelberger Bürgerschaft, und so entschloss sich Karl III. Philipp 1720 nach einem Streit mit den Heidelberger Protestanten um die evangelische Heiliggeistkirche, die der katholische Kurfürst für sich beanspruchte, seine Residenz nach Mannheim zu verlegen. In der Quadratestadt, die dem barocken Zeitgeist und dem Repräsentationsinteresse des Kurfürsten weitaus mehr entsprach als das mittelalterliche Heidelberg, ließ er das prunkvolle Schloss Mannheim errichten. Heidelberg verlor seine Stellung als politisches Machtzentrum und litt auch ökonomisch durch den Weggang des Hofstaats. Von der Herrschaftszeit Kurfürst Carl Theodors (1743–1799) profitierte aber auch Heidelberg durch den Bau der Alten Brücke und des Karlstores. Die Instandsetzung des Schlosses wurde 1764 nach einem verheerenden Blitzschlag wieder eingestellt.

 

1803 bis 1933

 

Im Reichsdeputationshauptschluss des Jahres 1803 wurde die Kurpfalz aufgelöst, die rechtsrheinischen Gebiete und somit auch Heidelberg wurden dem bald darauf zum Großherzogtum erhobenen Baden zugeschlagen. Der badische Großherzog Karl Friedrich (1771–1811) machte die Hochschule zu einer staatlich finanzierten Lehranstalt und verhalf ihr zum Wiederaufstieg zu einer renommierten Bildungsstätte. Ihm und dem Universitätsgründer, Kurfürst Ruprecht I., zu Ehren erhielt die Universität Heidelberg den neuen Namen „Ruprecht-Karls-Universität“.

 

Anfang des 19. Jahrhunderts wurde die Neckarstadt zu einem der wichtigsten Orte der deutschen Romantik, begünstigt durch die schöne Landschaft und die pittoreske Schlossruine. Das Wirken von Dichtern wie Friedrich Hölderlin, Ludwig Achim von Arnim, Clemens Brentano und Joseph von Eichendorff wurde als „Heidelberger Romantik“ bekannt. Arnim und Brentano veröffentlichten zwischen 1806 und 1808 in Heidelberg unter dem Titel Des Knaben Wunderhorn eine Sammlung deutscher Volkslieder. Auch ein Künstlerzirkel um die Maler Carl Philipp Fohr, Carl Rottmann und Ernst Fries entstand in Heidelberg.

 

Während des Vormärzes wurden an der Heidelberger Universität nationale, liberale und demokratische Ideen verbreitet. Nach Beginn der Märzrevolution versammelten sich am 5. März 1848 liberale und demokratische Politiker aus Südwestdeutschland zur Heidelberger Versammlung, die maßgebliche Impulse zum Vorparlament und somit zur Konstituierung der Frankfurter Nationalversammlung setzte. Nach dem Scheitern der Nationalversammlung wurde der Maiaufstand in Baden von zu Hilfe gerufenen preußischen Truppen niedergeschlagen. Auch in Heidelberg kam es zu Kämpfen gegen liberale Freischärler.

 

Die Industrialisierung ging an der Neckarstadt ohne größere Spuren vorbei. Der Tourismus entwickelte sich ab dem frühen 19. Jahrhundert, vor allem ab dem Anschluss der Stadt an das Eisenbahnnetz im Jahr 1840, zu einem wichtigen Wirtschaftsfaktor in Heidelberg, ebenfalls nahm die Zahl der Studenten zu, von denen viele den Studentenverbindungen angehörten. Joseph Victor von Scheffels Gedicht Alt-Heidelberg, du feine (später in der vertonten Version ein populäres Studentenlied) und das 1901 uraufgeführte Schauspiel Alt-Heidelberg machten Heidelberg zu einem Sinnbild des Studentenlebens im 19. Jahrhundert.

 

Im letzten Viertel des 19. Jahrhunderts erlebte Heidelberg eine rasante Expansion, als das Stadtgebiet durch zahlreiche Eingemeindungen vergrößert wurde. Die Einwohnerzahl Heidelbergs stieg von 20.000 im Jahr 1871 auf 85.000, also mehr als das Vierfache, im Jahr 1933. Zugleich wurde die Infrastruktur mit der Einführung der Straßenbahn und der Bergbahn sowie der Kanalisierung des Neckars (in den 1920er Jahren) ausgebaut. 1930 ermöglichten großzügige Spenden von einflussreichen US-Bürgern den Bau des Hörsaalgebäudes der Neuen Universität am Universitätsplatz. Eine Gedenkplakette im Innern des Hörsaalgebäudes nennt unter anderem die Familie Chrysler.

 

Die Wahlergebnisse der NSDAP lagen in Heidelberg meist über dem Durchschnitt der Ergebnisse im Reich oder in Baden: Bei der Reichstagswahl am 20. Mai 1928 im Reich 2,6 %, in Baden 2,9 % und in Heidelberg 4,4 %; bei der Reichstagswahl am 14. September 1930 im Reich 18,3 %, in Baden 19,2 % und in Heidelberg 30,2 %.

 

Zeit des Nationalsozialismus und Zweiter Weltkrieg

 

Nach der Machtergreifung der Nationalsozialisten am 30. Januar 1933 begann eines der dunkelsten Kapitel der Stadt, die organisierte Diskriminierung von Juden und anderen „Nichtariern“. Die NSDAP wurde bei den Reichstagswahlen vom 5. März 1933 mit 45,8 % der abgegebenen Stimmen (Reich: 43,9 %; Baden: 45,4 %) die stärkste Partei in der Stadt. Im April 1933 wurden alle „nichtarischen“ Beamten zwangsbeurlaubt, bis 1939 verlor die Heidelberger Universität mehr als ein Drittel ihres Lehrkörpers aus rassistischen oder politischen Gründen (1930 waren 9 % des Lehrkörpers jüdischer Konfession). Während der Reichspogromnacht am 9. November 1938 brannten Heidelberger Nationalsozialisten die Synagogen in der Altstadt und in Rohrbach nieder. Zeitgleich zerstörten sie den Betsaal in der Plöck 35 und verwüsteten bzw. plünderten zahlreiche Geschäfte und Wohnungen jüdischer Bürger vor den Augen der Bevölkerung und der Polizei. Am nächsten Tag wurden 150 Heidelberger Juden in das Konzentrationslager Dachau zur vorgeblichen Schutzhaft verschleppt, um sie zur Emigration zu nötigen und ihr Vermögen zu arisieren. Am 22. Oktober 1940 wurden in der „Wagner-Bürckel-Aktion“ über 6000 badische Juden, darunter 280 aus Heidelberg, in das Internierungslager Camp de Gurs nach Südwestfrankreich deportiert. Nur wenige überlebten.

 

Als sichtbare bauliche Hinterlassenschaft steht die Thingstätte auf dem Heiligenberg, eine zwischen 1934 und 1935 vom Reichsarbeitsdienst und Heidelberger Studenten errichtete Freilichtbühne. Ebenso wurde der Ehrenfriedhof auf dem Ameisenbuckel 1934 vom Reichsarbeitsdienst angelegt. 1935 wurde die Reichsautobahn Heidelberg–Mannheim eingeweiht, heute als A 656 bekannt, und an beiden Endstücken, in Mannheim und Heidelberg, auf Bundesstraßenniveau herabgesetzt, heute die B 37. Bis in die späten 1990er Jahre führte die A 656 direkt nach Mannheim und Heidelberg hinein.

 

Das mit Lazaretten angefüllte Heidelberg überstand als eine der wenigen deutschen Großstädte den Zweiten Weltkrieg nahezu unversehrt. Den ersten Luftangriff flogen die Alliierten in der Nacht vom 19. auf den 20. September 1940, als der Stadtteil Pfaffengrund von Bomben getroffen wurde. Am 23. September 1940 folgte als Vergeltung für diesen Angriff auf Heidelberg ein deutscher Luftangriff auf Cambridge. Kleinere Luftangriffe in den Jahren 1944 und 1945 richteten nur geringe Schäden an. Von den 9.129 Wohngebäuden Heidelbergs wurden insgesamt 13 total zerstört (0,14 %), 32 schwer beschädigt (0,35 %), 80 mittelgradig (0,87 %) und 200 leicht beschädigt (2,19 %). Von 25 933 Wohnungen wurden 45 total zerstört (0,17 %) und 1 420 beschädigt (5,47 %). Der Wohnraumverlust durch Luftangriffe betrug insgesamt 0,8 %. Güterbahnhof und Tiergarten wurden durch Bomben bzw. Artilleriebeschuss schwer beschädigt. Durch Luftangriffe kamen in Heidelberg insgesamt 241 Menschen ums Leben.

 

Warum Heidelberg fast verschont blieb, ist nicht gänzlich klar. Zahlreiche Zeitzeugen aus Altstadt, Weststadt und Pfaffengrund berichten davon, dass in Heidelberg wenige Monate vor dem US-Einmarsch Flugblätter abgeworfen wurden mit der Aufschrift „Heidelberg wollen wir schonen, denn wir wollen selbst drin wohnen“; lediglich der genaue Wortlaut variiert geringfügig je nach Bericht. Die Ankündigung der Verschonung und Befreiung wurde von allen Zeitzeugen weggeworfen, sodass bis heute kein Exemplar archiviert werden konnte.

 

Bei ihrem Rückzug am 29. März 1945 sprengte die Wehrmacht u. a. die Alte Brücke. Am 30. März marschierten die amerikanischen Truppen der 63rd Infantry Division der 7. US-Armee ein, ohne auf nennenswerten Widerstand zu treffen. Sie konnten viele Gebäude in der Stadt für ihre Zwecke übernehmen, u. a. die Großdeutschland-Kaserne, die seitdem den Namen Campbell Barracks trägt. Bis Kriegsende war dort das deutsche Infanterieregiment 110 stationiert, das der 33. Infanteriedivision und ab Ende 1940 der 112. Infanteriedivision unterstellt und im Frankreich- und Russlandfeldzug eingesetzt worden war.

 

Nach dem Zweiten Weltkrieg

 

Das unversehrte Heidelberg zog nach dem Zweiten Weltkrieg viele ausgebombte und vertriebene Menschen an. Heidelberg wurde Teil der amerikanischen Besatzungszone und Standort hoher Kommandostellen der US-Armee und später auch der NATO. Dafür enteigneten die amerikanischen Behörden Immobilien, was zunächst für Unmut sorgte. Von 1948 bis 2013 waren die Campbell Barracks in Heidelberg Sitz des Hauptquartiers der United States Army Europe (USAREUR), der früheren 7. US-Armee. Bis 2013 war die Stadt zudem Sitz des NATO-Landhauptquartiers Mitteleuropa.

 

Im Oktober 2009 wurde bekanntgegeben, dass das Hauptquartier von USAREUR nach Wiesbaden verlegt werden sollte. Im August 2011 verließ das traditionsreiche V. US Army Corps Heidelberg und zog nach Wiesbaden um. Im September 2013 wurden die Campbell Barracks offiziell von der US-Armee geschlossen. Mit dem Umzug in das neue Hauptquartier nach Wiesbaden-Erbenheim ging 2013 in Heidelberg die 65 Jahre währende Geschichte der USAREUR – und der amerikanischen Truppen generell – zu Ende. Im Jahre 2008 hatten die amerikanischen Streitkräfte noch fast 200 Hektar Fläche belegt, unter anderem für zwei Kasernen, zwei Wohnsiedlungen sowie ein Militärkrankenhaus (Nachrichten Kaserne). 2010 lebten rund 16.000 US-Amerikaner in Heidelberg; die Amerikaner hatten damals also einen Anteil an der Heidelberger Bevölkerung von zehn Prozent.

 

Die Ruprecht-Karls-Universität nahm im Januar 1946 als zweite westdeutsche Hochschule nach Göttingen den Lehrbetrieb wieder auf. Schon vor dem Krieg waren vereinzelte Einrichtungen der Universität vom Altstadtcampus nach Neuenheim auf die andere Neckarseite verlegt worden, ab 1951 begann man dann mit dem Aufbau eines komplett neuen Campus, des Neuenheimer Feldes, am westlichen Stadtrand. Mitte der 1970er Jahre war der Ausbau des 120 Hektar großen Geländes im Wesentlichen beendet. 1955 wurde der Hauptbahnhof an seine heutige Stelle rund 1,2 Kilometer westlich des alten Standortes verlegt. Die freigewordene Fläche nutzte man für den Bau zahlreicher Verwaltungsgebäude an der Kurfürstenanlage. Um der wachsenden Einwohnerzahl Heidelbergs Rechnung zu tragen, entstanden in den 1960er und 1970er Jahren im Süden der Stadt mit Boxberg und Emmertsgrund zwei gänzlich neue Wohngebiete.

 

Mit der Eingemeindung der im Neckartal gelegenen Gemeinde Ziegelhausen war die flächenmäßige Expansion Heidelbergs 1975 abgeschlossen. Während der Amtszeit von Oberbürgermeister Reinhold Zundel (1966 bis 1990) wurde die Altstadt saniert, die Hauptstraße mit 1,6 Kilometern Länge in eine der längsten Fußgängerzonen Europas umgewandelt und der Bismarckplatz erhielt seine heutige Form.

 

In den 1970er und 1980er Jahren verübte die Terrororganisation RAF in Heidelberg zwei Anschläge gegen amerikanische Militäreinrichtungen. Am 24. Mai 1972 wurden durch einen Sprengstoffanschlag auf das US-Hauptquartier der 7. US-Armee in den Campbell Barracks die amerikanischen Soldaten Clyde R. Bonner, Charles L. Peck sowie Ronald A. Woodward getötet und fünf weitere Personen schwer verletzt. Das Attentat vom 15. September 1981 auf den Oberbefehlshaber der US-Landstreitkräfte in Europa, General Frederick James Kroesen, mit einer reaktiven Panzerbüchse des sowjetischen Typs RPG-7 am Heidelberger Karlstor scheiterte, da das LKA Baden-Württemberg ihm kurz zuvor eine gepanzerte Mercedes-Benz-Limousine zugeteilt hatte, nachdem verdächtige Personen bei der Observation Kroesens beobachtet worden waren.

 

Ein Antrag auf die Aufnahme des Schlosses und der Altstadt in die UNESCO-Liste des Weltkulturerbes wurde 2005 und 2007 abgelehnt.

 

Am Mittag des 24. Januar 2022 schoss ein 18-jähriger in einem Hörsaal des Centre for Organismal Studies der Universität auf dort anwesende Personen, wobei es drei Verletzte und ein Todesopfer gab. Der Täter beging anschließend Suizid.

 

Kultur und Sehenswürdigkeiten

 

Bauwerke und Anlagen

 

Heidelberg ist eine der wenigen deutschen Großstädte, die im Zweiten Weltkrieg nicht zerstört wurden. Eine Besonderheit ist die barocke Altstadt, die – nach den Zerstörungen in den Jahren 1689 und 1693 – auf mittelalterlichem Grundriss neu errichtet wurde. In der Altstadt, die mit 1,6 km Länge eine der längsten Fußgängerzonen Europas hat, befinden sich auch die meisten der bedeutenden Bauwerke. Im gesamten Stadtgebiet stehen etwa 2830 Gebäude unter Denkmalschutz (Stand: April 2017).

 

Schloss

 

Das Heidelberger Schloss ist eine der berühmtesten Ruinen Deutschlands und das Wahrzeichen der Stadt. Das Bauwerk entstand ursprünglich als wehrhafte Burg an strategisch günstiger Lage oberhalb einer Verengung des Neckartals und wurde später zur prachtvollen Residenz der Kurfürsten von der Pfalz ausgebaut. Seit den Zerstörungen 1689 und 1693 im Pfälzischen Erbfolgekrieg wurde das Schloss nur teilweise restauriert. 1764 besiegelte ein weiterer Brand nach Blitzschlag das Los des damals gerade renovierten Schlosses. Es wurde aufgegeben und die Ruine als Steinbruch (Baumaterial) für das neue Schwetzinger Sommerschloss und später für die Heidelberger Bürger verwendet, bevor es Ende des 18. Jahrhunderts von Literaten entdeckt und als Sinnbild für die Vergänglichkeit, in der Epoche der napoleonischen Kriege aber auch als patriotisches Monument begriffen wurde. Die Schlossruine erhebt sich 80 Meter über dem Talgrund am Nordhang des Königstuhls und dominiert von dort das Bild der Altstadt. Der Ottheinrichsbau, einer der Palastbauten des Schlosses, gehört zu den bedeutendsten Bauwerken der Renaissance nördlich der Alpen.

 

Alte Brücke

 

Der offizielle Name der Alten Brücke ist Karl-Theodor-Brücke. Sie gehört zu Deutschlands ältesten Brückenbauten und wurde 1284 erstmals urkundlich erwähnt. Es gab viele Vorgängerbauten aus Holz, die jedoch wiederholt durch Eisgang zerstört wurden. In ihrer heutigen Form wurde sie 1788 erbaut, jedoch wurden gegen Ende des Zweiten Weltkrieges zwei Pfeiler von der Wehrmacht gesprengt, um die vorrückenden alliierten Truppen aufzuhalten. Im Jahr 1947 war die Brücke vollständig rekonstruiert.

 

Bedeutende Kirchen

 

Die Heiliggeistkirche ist die bekannteste Kirche Heidelbergs. Sie steht im Zentrum der Stadt, nur unweit des Heidelberger Schlosses. Ihre Fassade prägt zusammen mit dem Schloss die Silhouette der Neckarstadt. Sie diente einst als Aufbewahrungsort der berühmten Bibliotheca Palatina, doch während des Dreißigjährigen Krieges wurde die Sammlung von Handschriften und frühen Drucken von Kurfürst Maximilian I. geraubt und dem Papst als Geschenk überreicht.

 

Die älteste Kirche der Heidelberger Altstadt ist die Peterskirche. Es wird vermutet, dass die Peterskirche schon vor der Gründung Heidelbergs errichtet wurde. Ihr Alter wird auf etwa 900 Jahre geschätzt. Im Spätmittelalter wurde sie zur Universitätskapelle. Sie dient als letzte Ruhestätte für etwa 150 Professoren und kurfürstliche Hofleute. Unter anderem ist hier auch Marsilius von Inghen begraben, der Gründungsrektor der Universität Heidelberg. Zum 400. Geburtstag Martin Luthers wurde an der Ostseite 1883 die Luthereiche gepflanzt.

 

Unweit befindet sich die im Jahr 1749 fertiggestellte Jesuitenkirche. Sie ist das Wahrzeichen der Gegenreformation in Heidelberg und bildete einst den Mittelpunkt des ehemaligen Jesuitenviertels.

 

Repräsentative Kirchbauten des Historismus entstanden Anfang des 20. Jahrhunderts in der planmäßig angelegten Weststadt: die evangelische Christuskirche (1904) und die katholische Bonifatiuskirche (1903).

 

Historische Bauwerke

 

Eines der ältesten noch erhaltenen Gebäude in der Heidelberger Altstadt ist das Hotel „Zum Ritter“. Es wurde 1592 von einer Tuchhändlerfamilie erbaut. Mit seinem Standort in der Altstadt gegenüber der Heiliggeistkirche ist es eine der meistbesuchten Sehenswürdigkeiten Heidelbergs.

 

Am östlichen Rand der Altstadt steht das Karlstor, ein freistehender Torbogen, welcher ein Geschenk der Bürger Heidelbergs an den Kurfürsten Karl Theodor war. Die Bauarbeiten dauerten sechs Jahre und wurden 1781 abgeschlossen. Das Karlstor ist dekoriert, unter anderem befinden sich das Wappen des Kurfürsten sowie Porträts von ihm und seiner Ehefrau auf dem Torbogen.

 

In der Altstadt befinden sich weitere historische Gebäude der Universität Heidelberg. Eines der bedeutendsten ist die Universitätsbibliothek, in der die zentrale Bibliothek der Universität und ein Museum mit alten Handschriften und Codices, ebenfalls Teil des Buchbestandes der Universität, untergebracht sind. Eine davon ist der Codex Manesse, die umfangreichste und berühmteste deutsche Liederhandschrift des Mittelalters. Die gesamte Bibliothek befindet sich in einem klassizistischen Gebäude aus rotem Sandstein.

 

Historische Orte

 

Einen berühmten und oft dargestellten Ausblick auf die Heidelberger Altstadt hat man vom Philosophenweg. Der Weg beginnt im Stadtteil Neuenheim, führt halb auf den Heiligenberg, welcher sich auf dem dem Heidelberger Schloss gegenüberliegenden Neckarufer befindet, und zieht sich dann oberhalb vom Neckar durch das Tal bis nach Ziegelhausen.

 

Der Bergfriedhof ist eine der bekanntesten letzten Ruhestätten Deutschlands. Viele bedeutende Persönlichkeiten wie der erste Reichspräsident Friedrich Ebert oder die Wissenschaftler Carl Bosch und Robert Bunsen liegen hier begraben. Zahlreiche Denkmäler erinnern an die Opfer vergangener Kriege und des Holocaust.

 

(Wikipedia)

"The most unusual feature of the church is the jubé or rood screen, created in about 1530, the only existing example in Paris. It is an elaborate sculptural screen which separates the nave from the choir. The screen was used as a platform to read the scripture to the ordinary parishioners. They were very common during the Middle Ages, but were largely abolished in the 17th and 18th centuries under a decree of the Council of Trent (1545–1563) which aimed at making the ceremonies in the choir more visible to the ordinary parishioners in the nave.

 

The screen was designed by Antoine Beaucorps, and while its purpose is Gothic, its decoration is French Renaissance. It takes the form of an arched bridge facing the choir with three arcades. A tribune for readings occupies the center facing the nave. Two very elegant spiral stairways give access to the tribune from the sides. The decoration includes two statues of "Renommées", or "Renowned ones," based on classical Roman statues, holding olive branches and crowns.

 

The church is characterized by its curved axis of the nave to the transept, the rood screen (the sole surviving example in Paris) of finely carved stone by Father Biard (1545), his chair designed by Laurent de La Hyre and sculpted by Claude Lestocart and its organ case (1631) (the oldest in the capital). The church also contains the shrine containing the relics of St. Genevieve until 1793 (when they were thrown in the sewer), the tomb of Blaise de Vigenere, of Blaise Pascal, of Racine, and Mg Sibour.

 

Saint-Étienne-du-Mont is a church in Paris, France, on the Montagne Sainte-Geneviève in the 5th arrondissement, near the Panthéon. It contains the shrine of St. Geneviève, the patron saint of Paris. The church also contains the tombs of Blaise Pascal and Jean Racine. Jean-Paul Marat is buried in the church's cemetery.

 

The sculpted tympanum, The Stoning of Saint Stephen, is the work of French sculptor Gabriel-Jules Thomas.

 

Renowned organist, composer, and improviser Maurice Duruflé held the post of Titular Organist at Saint-Étienne-du-Mont from 1929 until his death in 1986.

 

The Church of Apostles Peter and Paul was built during the reign of King Clovis, who was buried here with his wife Clotilde as well as Saint Genevieve. Later, it was rededicated as the abbey church of the royal Abbey of Sainte-Genevieve. The abbey church also served as the parish church for the surrounding area until it became too small to accommodate all the faithful. In 1222, Pope Honorius III authorized the establishment of an autonomous church, which was devoted this time to St Etienne, then the patron saint of the old cathedral of Paris.

 

Soon, the new building was overwhelmed by an increasingly dense population: the Sorbonne and many colleges were located on the territory of the parish. It was enlarged in 1328, but a complete reconstruction became necessary from the 15th century. In 1492, the nearby Génovéfain monks donated a portion of their land for the construction of the new church.

 

This involved several steps. Under the direction of architect Stephen Viguier, the apse and the bell tower was sketched in 1494, and the first two bells were cast in 1500. The choir of flamboyant Gothic was completed in 1537 and the following year, it was the turn of the frame to be raised. The loft was built around 1530–1535.

 

In 1541, Guy, Bishop of Megara, blessed the altars of the chapels of the apse. The same year, the parish awarded contracts for the windows and statues from Parisian artisans. The nave, from the Renaissance period, was not hunched before 1584. The first stone of the facade was laid in 1610 by Marguerite de Valois, who had agreed to do so in a personal donation of 3000 pounds.

 

The church was dedicated on 25 February 1626 by Jean-François de Gondi, first archbishop of Paris, Cardinal de Retz's uncle. Nevertheless, developments continued: in 1636, the organ was installed, the work of Pierre Pescheur. When the organ was damaged by fire in 1760, it was rebuilt by Cliquot. Further work was carried out in 1863 by Cavaillé-Coll, and the present instrument is the work of further revision by Beuchet-Debierre in 1956.

 

In 1651, a new pulpit was installed. It was also adjusted for the local wardens and housing for the priests.

 

During the 17th and 18th century, the church of Saint-Etienne-du-Mont enjoyed great prestige. It was the scene of grand processions where the shrine of Sainte-Genevieve went to Notre Dame and subsequently returned to his church. It also housed the remains of Pierre Perrault, the painter Eustache Le Sueur and Blaise Pascal. Those of Racine and Isaac de Sacy Lemaistre were also transferred in 1711 from Port-Royal in Saint-Etienne.

 

During the French Revolution, the church was first closed and then turned into a "Temple of Filial Piety." Catholic worship was restored in 1801, benefiting from the Concordat. The following year, the demolition of the abbey church of Sainte-Genevieve Abbey and the breakthrough Street Clovis made St. Stephen an independent building. Under the Second Empire, the church was restored by Victor Baltard: the front was raised and the statues destroyed by the revolutionaries, were returned. Baltard also built the chapel of catechisms.

 

The 19th century was marked by many events. On 10 January 1805 Pope Pius VII celebrated Mass in the church. In 1833, Frederic Ozanam, a parishioner of St. Stephen, founded with friends the Society of St. Vincent de Paul. On 3 January 1857 Bishop Marie-Dominique-Auguste Sibour, was assassinated with cries of "Down with the goddesses!" by the priest, Jean-Louis Verger, opposed to the dogma of the Immaculate Conception. A plaque at the entrance to the nave marks the grave of the prelate, who was to inaugurate the novena of St. Genevieve. The occultist Eliphas Levi was indirectly involved in this tragic event.

 

On 23 August 1997 Pope John Paul II celebrated Mass there during the visit to Paris on the occasion of World Youth Day.

 

The 5th arrondissement of Paris (Ve arrondissement) is one of the 20 arrondissements of the capital city of France. In spoken French, this arrondissement is referred to as le cinquième.

 

The arrondissement, also known as Panthéon, is situated on the Rive Gauche of the River Seine. It is one of the capital's central arrondissements. The arrondissement is notable for being the location of the Latin Quarter, a district dominated by universities, colleges, and prestigious high schools since the 12th century when the University of Paris was created. It is also home to the National Museum of Natural History and Jardin des plantes in its eastern part.

 

The 5th arrondissement is also one of the oldest districts of the city, dating back to ancient times. Traces of the area's past survive in such sites as the Arènes de Lutèce, a Roman amphitheatre, as well as the Thermes de Cluny, a Roman thermae.

 

Paris (French pronunciation: ​[paʁi]) is the capital and most populous city of France, with an estimated population of 2,150,271 residents as of 2020, in an area of 105 square kilometres (41 square miles). Since the 17th century, Paris has been one of Europe's major centres of finance, diplomacy, commerce, fashion, science and arts. The City of Paris is the centre and seat of government of the Île-de-France, or Paris Region, which has an estimated official 2020 population of 12,278,210, or about 18 percent of the population of France. The Paris Region had a GDP of €709 billion ($808 billion) in 2017. According to the Economist Intelligence Unit Worldwide Cost of Living Survey in 2018, Paris was the second most expensive city in the world, after Singapore, and ahead of Zürich, Hong Kong, Oslo and Geneva. Another source ranked Paris as most expensive, on a par with Singapore and Hong Kong, in 2018.

 

The city is a major railway, highway and air-transport hub served by two international airports: Paris–Charles de Gaulle (the second busiest airport in Europe) and Paris–Orly. Opened in 1900, the city's subway system, the Paris Métro, serves 5.23 million passengers daily; it is the second busiest metro system in Europe after the Moscow Metro. Gare du Nord is the 24th busiest railway station in the world, but the first located outside Japan, with 262 million passengers in 2015 Paris is especially known for its museums and architectural landmarks: the Louvre was the most visited art museum in the world in 2019, with 9.6 million visitors. The Musée d'Orsay, Musée Marmottan Monet, and Musée de l'Orangerie are noted for their collections of French Impressionist art, the Pompidou Centre Musée National d'Art Moderne has the largest collection of modern and contemporary art in Europe, and the Musée Rodin and Musée Picasso exhibit the works of two noted Parisians. The historical district along the Seine in the city centre is classified as a UNESCO Heritage Site, and popular landmarks in the city centre included the Cathedral of Notre Dame de Paris, on the Île de la Cité, now closed for renovation after the 15 April 2019 fire. Other popular tourist sites include the Gothic royal chapel of Sainte-Chapelle, also on the Île de la Cité; the Eiffel Tower, constructed for the Paris Universal Exposition of 1889; the Grand Palais and Petit Palais, built for the Paris Universal Exposition of 1900; the Arc de Triomphe on the Champs-Élysées, and the Basilica of Sacré-Coeur on the hill of Montmartre.

 

Paris received 38 million visitors in 2019, measured by hotel stays, with the largest numbers of foreign visitors coming from the United States, the United Kingdom, Germany and China. It was ranked as the second most visited travel destination in the world in 2019, after Bangkok and just ahead of London. The football club Paris Saint-Germain and the rugby union club Stade Français are based in Paris. The 80,000-seat Stade de France, built for the 1998 FIFA World Cup, is located just north of Paris in the neighbouring commune of Saint-Denis. Paris hosts the annual French Open Grand Slam tennis tournament on the red clay of Roland Garros. The city hosted the Olympic Games in 1900, 1924 and will host the 2024 Summer Olympics. The 1938 and 1998 FIFA World Cups, the 2007 Rugby World Cup, as well as the 1960, 1984 and 2016 UEFA European Championships were also held in the city. Every July, the Tour de France bicycle race finishes on the Avenue des Champs-Élysées in Paris." - info from Wikipedia.

 

Summer 2019 I did a solo cycling tour across Europe through 12 countries over the course of 3 months. I began my adventure in Edinburgh, Scotland and finished in Florence, Italy cycling 8,816 km. During my trip I took 47,000 photos.

 

Now on Instagram.

 

Become a patron to my photography on Patreon.

Date: July 19, 2020, Sixteenth Sunday in Ordinary Time

 

youtu.be/qFDg2r9T_Q0

 

Gospel: Matthew 13:24-43

 

Pearl: Participation in the Kingdom of God begins with a seed.

 

Participation in the Kingdom of God begins with a seed. Two of the three parables in our Gospel reading are about seeds and one is about yeast, but all of them relate to the Kingdom of God. I am going to focus on the first parable in our Gospel reading (the weeds among the wheat), because it is the one Jesus unpacks for his disciples. The sower of this seed is Jesus himself. The expanse of the world is the field in which this seed is planted. We could say that we receive this seed at the time of our baptism, but our baptism is just the beginning for this seed; it must be nurtured for it to grow into a mature plant that ultimately bares fruit. The new life within us, also holds within itself a potential, a reality…of the Kingdom of God, a light for all to see, in a world that often seems troubled. We share in this light and reflect it, but we are not the light…we are the branches on the vine or as our parable states wheat in the field…we are the children of the Kingdom.

 

We have received the “good seed” which we received at our baptism. We are “marked” as the wheat that grows in the fields of our parable. As our hearts receive the seed, we soon have support structures such as our family and our Church community that help foster the growth of this sapling through our young life. Soon enough, we become responsible for nurturing the plant-our faith which will grown as we mature . If we neglect the task of nurturing the good seed…as we heard from last week’s gospel reading, the cares of the world will overgrow it, choke it and even extinguish it.

 

As an adult, we take responsibility for the nurturing of the plant (which is our faith). I relate this to the care I give a trumpet vine in my yard. Every summer, I struggle with this vine that I planted in our yard when we moved into our house. Why do I struggle with the vine? Well I have learned that if I ignore it, something that can be so beautiful turns into something that grows uncontrollably and turns rather messy and appears to be unmanageable…almost like a weed. However, if I start in the Spring, I can snip off new vine starts, and there are plenty of new starts, I can shape it so that the new vines grow higher up on the pole. Soon the vine looks groomed and beautifully flowers throughout the summer. The important point is that I cannot take my eyes of it…as soon as I do…I am surprised to find unwanted growth. The same is true with our faith…it has to be attended to and nurtured. It is my potential. But I must care for it constantly. The evil around us does affect us…it is our job to trim and prune off these influences. I often imagine, when I am trimming the wild shoots on my trumpet vine…that I am doing a similar pruning of that plant that was initially planted at my baptism.

 

One reality we must face is that we grow amongst the weeds. It is when we are surrounded by evil that good and the beautiful stands out. In other words, that bad things around us, the pandemic, the bad behavior, the hatred…all the negative on social media…it is in these conditions where the Kingdom of God has the potential to shine…as the light in the darkness. Those who crucified Christ, thought they where putting end to Jesus, but after the resurrection The Kingdom rolled forth in time…to greet us at our baptism. The “Kingdom of God” Shines through us. We are the “People of God” and it is up to us to let the goodness of God…flow through us directly to a wounded world. Yes, these are the times, and the conditions are ripe for us to spread the hope and the peace within our “circle of influence.”

 

Based on our main parable, it is not our job to separate the weeds from the wheat…we are the wheat. Our job is to let God work through us to bring healing to the world. Yes, weeds…the influence of evil in the world is going to be with us until the end. As we read in scripture, the Father “makes his sun rise on the bad and the good, and causes rain to fall on the just and unjust.”

 

Even though the The Kingdom of God shines through us, Collectively it also shines through our Church also. Our culture has not been kind to us. We have experienced the embarrassment…from various Church scandals that on occasion stun us. But we remain in the Church, understanding that we all fall short, it is in our human nature. Distractions big or small, should not be used by us to ignore the work that we must do in our individual gardens. How is the Kingdom of God going to be reflected in me? How are we measuring up to the two great commandments to love God with all one’s heart and our love our neighbor as we love ourselves? This is the point, where the Kingdom of God is mirrored to the world.

 

“Our parable does have an ending. As unsettling as this might be to us hearers, there will be a harvest, where the angels will collect the wheat from the kingdom, they will shine like the sun in the Kingdom of their Father, and the weeds will be collected out of the kingdom to an uncertain fate…it is not our job to judge what is a weed and to determine its fate…God is the just judge who will reward or condemn. We let God be God for as Isaiah says and I paraphrase…My thoughts are not your thoughts and my ways are not your ways…as the heavens are higher, so are my ways.

 

Our two remaining parables: the Yeast and the Mustard Seed tells us a bit of how we participate in the Kingdom of God, we share in its marvelous expansion in the world and the world to come. The Catechism of the Catholic Church (CCC) teaches that the coming Reign of God will be a kingdom of love, peace, and justice. ... The kingdom of Godbegan with Christ's death and resurrection and must be further extended by Christians until it has been brought into perfection by Christ at the end of time.

 

In a moment, as a community, we are going to pray the “Our Father;” in this prayer we say “thy kingdom come, thy will be done on earth as it is heaven.” Yes, HIS, Kingdom will come, and is already amongst us; he is preparing his people. We mirror the potential of this Kingdom here and now. As a community, may we reflect that beautiful wheat field to the world. Let each of us tend to the plant, which began as a seed in each of us…let us now receive spiritual nourishment from the Master Gardener…

The Hermetic Order of the Golden Dawn and the Golden Dawn.The Breaking of the Golden Dawn

They had to fight from the start against Arthur Edward Waite, who, at the head of a group of followers, wanted to modify the system of leadership, for reasons he explained in 1903: to be caliph instead of the caliph, then make The Order give up all magic, overhaul all rituals, and all for good reason: Waite claims the Third Order doesn't exist. Waite and Blackden then founded their own Order, with a temple they named Isis-Urania after the first temple of the Golden Dawn. Brodie-Inner makes his Edinburgh temple independent.Following the Golden Dawn on the Tarot track is much easier indeed: Waite in 1910 gives his drawn version of the mysteries described in "book T" of the Golden Dawn, the "Rider tarot", and accompanies it with a book where he says too much or not enough. The particularity of this game is that, unlike Book T, the Minors are small scenes illustrating the principle attached to them. But no keywords, no visible alchemy or Qabala everywhere: Waite's mysticism emanates from all magic. From the book and the game, then from Book T when it began to be distributed under the coat, many creations flourished, up to recent authors such as the game of Hanson-Roberts, Salvador Dali or the Sacred rose…while that of Crowley inspired Barbara Walker, specialist in feminine magic, the German Haindl, Gill, Clark, or the Italian Mario…in his “Tarot of the Ages”… Attempts from Book T itself gave birth to the game of Robert Wang, supervised by Israel Regardie, the game of Gareth Knight, the game of Geoffroy Dowson, the very faithful game of Sandra Tabatha Cicero...

Paul Foster Case, member of the Order, founds the BOTA (Builders of Adytum), where everyone must paint their game themselves, according to Case's book; the drawing differs slightly from Waite, and has the Minors abstracted.

 

History, technology and survival

 

What is fascinating when one approaches the Hermetic Order of the Golden Dawn is to see how this structure so brief - from 1887 to 1903: barely sixteen years! - Has dared to touch all areas of occultism, both Western and Eastern, has carried out a gigantic synthesis of contradictory or unusual teachings, and has influenced all the schools of the 20th century throughout the English- and French-speaking world. Audacities forged by Golden Dawn seekers are considered gospel by many esoteric groups, either directly from Golden Dawn because they were founded by a former member, or indirectly through the discovery of their work and the adaptation of the said works to their own research. We are going to see first of all which are the researchers whose discoveries or affirmations have been used by the GD; then we will see the history of the Order itself, and finally the continuators of the GD and its current influence.

 

Masters of the Golden Dawn

 

We can first see a theoretician of ceremonial magic, Cornelius Agrippa, whose work was centered on the analogies between objects, elements, man, and the cosmos. Acting on one according to certain rules, one could act on the other by way of sympathy and by the union of all in all. Henri-Corneille Agrippa de Nettesheim, (1486-1535) is a man who alternately occupies multiple official functions, as theologian, philosopher, linguist, jurist and astrologer, zigzagging with the hunters of the Inquisition who want the head of this man free from any school. His books are a classic reference on talismans and other magic rituals. If the name of Paracelsus (1493-1541) is not unknown to the GD, it is Agrippa who is the "essential" base. Another important base, although much more obscure, will be the angelic system developed by John Dee, (1527-1608), Welsh scholar, following revelations seen in rock crystal by the medium Kelly, visions that Dee took notes. He explains three magics: natural (by sympathy), acting on the elemental; mathematics (numbers and figures) for the celestial world; and religious, acting on the supra-celestial world through a kabbalistic system based on angels. This system includes a true new language, with grammar, syntax, symbolism, only adapted to the angels who can come called by their true names. This carries with it enormous and illegible implications, which Dee called “the Enochian”, in reference to Enoch who was taken up to heaven without dying.

 

Enochian magick is one of the pillars of the secret teaching of the GD. Good books (in English) have been devoted to him, and a divinatory game was even developed a short time ago in order to facilitate the evocative work of the follower. Of course, the great classics of alchemy (Corpus Hermeticus, the Fama Fraternitatis, the Confessio Fraternitatis) and grimoires (especially the Clavicles of Solomon and the Book of Abramelin the Wise) are also used, dissected, reworked and reorganized.

The vogue aroused by Francis Barrett's "The Magus" (1801) grew steadily, despite the blunders with which it was riddled, to the point that Barrett founded a magic association, of which Montagne Summers (1880-1948) and Frédérick Hockley were members. But France will have a great part in the elaboration of the rituals of the future Order: indeed, one of the avowed references of the GD is Papus, jointly with Eliphas Lévi and Court de Gébelin.The old methods and the slow technological revolution since the liturgical catechism. appeared as a trophy . The stigmata are an alchemical ordeal and the symbolism of the way of the cross of an initiation. The Hermetic Order of the Golden Dawn

 

The references

 

Papus (1865-1916) began to write in 1884, at the age of 19, and his written work - like his occult work as founder and unifier of various traditions - was followed with passion across the Channel.

 

Eliphas Lévi (1810-1875) is considered the Great Kabbalist of the century, and his books are scrutinized, dissected, commented on with feverishness. He made known Antoine Court de Gébelin who had revealed the secrets of the primitive world in 1775 and who had given back to the game of tarot peddled in the countryside its letters of nobility.

 

The efforts of the Parisian Rosicrucians (Stanislas de Guaita, Joséphin Péladan) resuscitate the old dream of reviving all these specifically Western forgotten heritages, in the face of the growing Orientophilia due to Madame Blavatski's Theosophy: the Templars and their rites, the Rose+ Cross and their alchemy, the druids and their Celtic secrets, the Egyptian gods and the strength of their symbols, the Enochian mysteries revealed to John Dee and still untapped, divination and communication with the Invisible as sources of esoteric knowledge... Further energized in London by the lightning advances of the Theosophical Society, revealing an invisible world to converse with, and the demonstrations of the spiritualist Douglas-Home, the project is becoming more and more 'in tune with the times'.

 

The founders

 

It was to originate in the minds of three Freemason friends who were also members of the "Societas Rosicruciana In Anglia" (SRIA): Doctor William Wynn Westcott, (friend of Mme Blavatski, reader of John Dee, and Grand- Master of the Societas from 1878); Samuel Liddel Mathers, who later styled himself MacGregor Mathers, claiming descent from the Scottish Clan MacGregor; and William Robert Woodman their friend. One will note in the same Societas Kenneth Mackenzie, admirer of Eliphas Lévi whom he had gone to meet in Paris, and Doctor Felkin. All these names will become familiar to you, because it is around them, and barely a dozen other names, that everything will be built.The foundation : One of the legends has it that the seer Frédérick Hockley, pupil of Francis Barrett and teacher of Mackenzie, died in 1885, leaving behind him a vast library, including manuscripts encrypted with probably a code of the "Polygraphy" of the Abbé Tritheme, initiator of Cornelius Agrippa.

Woodford, a friend of Mackenzie, receives these documents from him. He is not a Mason, but knows Westcott's taste for grimoires. He hands her the texts, which Westcott passes on to Mathers for decoding. In these manuscripts, which turn out to be abbreviated kabbalistic notes, Westcott finds the address of a Rosicrucian connected with the oldest and surest branch of the original true Rose+Cross, Die Goldenne Dammerung (The Dawn Doree): Anna Sprengel, in Nuremberg. He contacted her immediately and obtained the right to establish an English branch of the Order of the Rose+Croix under the name of The Hermetic Order of the Golden Dawn, which was done in 1887. Mathers was named Imperator. The first Temple (equivalent to a Masonic Lodge) was opened in 1888 under the name of Isis-Urania. Recruitment is rapid among the Brothers of the Societas, but the Order is also open to non-Masons, and to women. In 1891, Mathers announced the death of Anna Sprengel and the decision to continue working outside the "third Order", the German Rose+Croix. The GD then included an external order, and since 1892 two internal orders, where all the decisions concerning the rituals and the axes of work were taken. Woodman died in 1891. Westcott and Mathers remain sole leaders of the Order.

 

Secret names and ranks

 

The custom of “nomen” in Latin, the sacred language of the Rosicrucians, is established: at the rank of Neophyte, a nomen was chosen. The texts of the Order sent to the followers bore as signature the initials of the nomen of the author. For example, note that of Mathers: Frater Deo Duce and Comite Ferro (DDCF), that of Westcott: Frater Sapere Aude (SA), that of Anna Sprengel: Soror Sapiens Dominabitur Astris (SDA). One will be struck by the resemblance to the customs of the Strict Templar Observance of Germany, transformed into a Masonic rite known as the “Rectified Scottish Regime” by the Lyonnais occultist Jean-Baptiste Willermoz in 1785. The decoration of the temples and numbers of accessories or costumes were heavily inspired by ancient Egypt, apart from the symbolic creations specific to the GD. Here are the names of the ranks of the Outer Order (Golden Dawn): Neophyte, Zealator, Theoricus, Practicus, Philosophus. In the Inner Order (Ordo Rosae Rubae et Aurae Crucis) (The Red Rose and the Golden Cross), nine months after the ceremony of the Portal or the Veil of the Temple, one received the degree of Adeptus Minor which was subdivided into Zelator Adeptus and Theoricus Adeptus; then came the ranks of Adeptus Major, and finally Adeptus Exemptus. The chiefs carried, in the Third Order, the titles of Magister Templi, Magus and finally of Ipsissimus.

 

Teaching content

 

Let us now see the panorama of what the follower of the Golden Dawn must know, or experience, or deepen, aided in this by strict rituals and finicky astrological calendars: 1) To the rank of Neophyte was given a partial view of all the activities of the Order, and of the already important rituals such as the Qabalistic Sign of the Cross and the Minor Ritual of the Pentagram.

2) The other degrees correspond to the Tree of the Sephiroth, the ubiquitous key in the Golden Dawn at all levels; the Zelator corresponds to Malkuth, the Theoricus to Yesod, etc.

In the First Order magical works are not very developed; rather, we insist on self-knowledge through exercises such as "the Middle Pillar" based on kundalini and the Sephirotic tree, introspection, visions in drawings called Tattvas following a Hindu technique, the practice of Geomancy, Tarot, and learning the theoretical bases of Qabalah, astrology, etc. The first principles of the almighty imagination are explained and put into action, principles which will be at the origin of all the theories and methods of creative visualization of which the New Age is fond. 3) In the Second Order, ceremonial magic takes a prominent place, the Tarot is used in another way, and the Adept is supposed to master many rituals, know how to make and consecrate various objects, Lotus staff, Rose+croix personal and pantacles, knowing how to study the why and how of the rituals he once underwent in the first Order, and entering the Enochian world. 4) The Third Order was only in contact with the two founders; it was nicknamed "the Grand White Lodge of Adepts" and received its directives from "mahatmas" whom Mathers contacted, in the purest Theosophical style, by clairvoyance, astral projection, mysterious appointment, or unknowingly....Most theoretical texts have been published in English. The collection by Israel Regardie, a member of the Order, gives only the texts, with little commentary; the French version is well explained by active members of the Order; the publications of Waite or Crowley bear the mark of the remodeling due to their authors; and many followers, members or not, such as Gareth Knight, Robert Wang, Gerald Schueler, Dion Fortune, Moryason...use the techniques, sometimes adapting them. The researcher who would like to operate concretely should make a rigorous synthesis of these different sources... Unless he receives directly from a true Adept the oral teachings which accompany the texts.

And, of course, each follower calls himself “the sole holder of THE TRUE Golden Dawn”! But let's not anticipate. Let us only reflect on techniques as diverse as they are divergent, often based on subjective parapsychological phenomena and clearly affirmed traditions, brought together for the first time, the link being established by constants such as the Tarot, the Qabalah, the Enochian mysteries... Such a conflagration of diverse and passionate thoughts could only explode, both for human reasons due to the development of the pride inherent in all magic, and for purely eggregoric reasons, due to the reworking of rituals and structures as time went by. as the experiences of the Inner Order (RR and AC) impacted the Outer Order (GD).

 

The flaw

 

The flaw came to light with the departure of Doctor Westcott in 1897. The Golden Dawn had been open for ten years. The official reason for leaving is as follows: having forgotten in a "cab" official documents of the Order implicating him, Westcott was summoned by the English authorities to choose between his post of coroner (medical examiner) and his membership of the Order. Rumors about magic around the corpses did not allow a serene exercise of this profession to a follower... We can legitimately suppose that the autocratic character of Mathers was for a lot in the final choice of Westcott, founder of the first hour. Freed from any moderator, MacGregor Mathers had a field day, ruling and deciding everything. Who will be able to judge whether, on the esoteric plane, Mathers' decisions were good or not? Either way, the full powers of the Imperator began to unnerve the spirits - the embodied spirits of his co-followers.

With Westcott's departure begins the decline of the Order as such. One of the points which aroused the anger of the "rebels" was the initiation into the Order in 1898 of a young magician, Aleister Crowley, who, against the opposition of the Brothers and Sisters, was raised to the degree of Adeptus Minor ( the highest grade concretely practiced in the Interior Order) by Mathers himself at the "Ahathoor" Temple in Paris on January 16, 1900.

So much has been said of Crowley that he can't be as black as that. If his personal life was a succession of sexual debauchery and excess, his initiatory written work is fascinating, lucid and balanced. But in Victorian England, even in a secret society where angels, demons and entities roam, Crowley was seen as the reincarnation of Satan himself, a legend he maintained with that mocking smile that we see in certain photos, drawing on his pipe and loving to make the ladies in feathered hats shiver with fright...Mathers' revelation. But finally a satanic legend pays off, and a famous actress, Florence Farr, the leader of the Isis-Urania Temple in London since April 1897, resigns from her post to Mathers. And there, an incredible thing will happen, a clap of thunder in a serene sky: Mathers believes to see in this resignation an underground action of Westcott, and he answers to Florence Farr a letter, dated February 16, 1900 from Paris, which I translated here: "...I cannot let you mount a combination to create a schism with the idea of working secretly or openly under the orders of Sapere Aude (=Westcott) under the false impression that he has been given a power on the work of the Second Order by Soror Dominabitur Astris (=Anne Sprengel). So all of this forces me to tell you completely (and don't get me wrong, I can prove to the hilt every word I say here, and more...) and if I'm confronted with SA I'd say the same , if only for the love of the Order, and in these circumstances which would really kill the reputation of SA, I beg you to keep the secret from the Order for the moment, although in fact you are perfectly free to show him this, if you consider it appropriate after careful consideration".

 

"(Wescott) was NEVER in communication, at any time, either personally or in writing, with the Secret Heads of the (Third) Order, he had himself forged - or caused to be forged - the alleged correspondence between him and them , and my tongue having been bound all these years by an Oath of Secrecy intended for this purpose, lent to him, asked by him, to me, before showing me what he had done, or caused to be done, or both. You must understand that I say little on this subject, given the extreme gravity of the matter, and once again I ask you, both for his love and that of the Order, not to force me to go further forward on this subject. Mathers does not go so far as to deny the existence of Anna Sprengel - whom he confused for a time with an adventurer, Loleta Jackson, alias Madame Horos, alias Swami Viva Ananda - but the word was out: all the German Rosicrucian guarantee was a bluff, a huge bluff, as was the fanciful "History of the Order" by the same Westcott.

 

The fall of the Imperator

 

Florence waits a few days, asks Westcott for an explanation, who calmly denies it, regretting that the witnesses from the first hour are dead. Florence then divulges Mathers' letter to all the Adepts in London, who on March 3 elect a Committee of Seven to hold Mathers to account. Mathers proudly refuses to show any evidence, does not recognize any authority above him except the leaders of the Third Order. On March 23, he dismissed Florence Farr from her duties; on March 29, the Second Order meeting in plenary assembly dismissed Mathers and expelled him from the Golden Dawn, all orders combined. Mathers threatens them with all possible karmic punishments, affirms that one cannot impeach him without his agreement because of magic bonds. Crowley joins him in Paris, comes up against the secession of the Ahatoor temple, and organizes with Mathers a veritable "duel of sorcery" between them and the "rebels". It's tragic to see a mind as vast as Mathers sink in this war of leaders for a power that is crumbling anyway. Each Temple thinks of itself as the sole holder of the "true" rituals, since their personal experiences have been positive (and they were logically positive, given the magnificent work of the founders on the rituals). In addition, each Frater or Soror with a different experience - through the visualization of the Tattvas among other things - feels invested with the duty to "save the true Golden Dawn".

This phenomenon of fragmentation was precipitated by the existence of secret working groups within the Order itself, an existence desired by Mathers as early as 1897 for the purpose of deepening the knowledge acquired. Florence Farr had thus founded a group called “La Sphère”. Enter William Butler Yeats, (1865-1939) Irish, future Nobel Prize for Literature in 1923. After having been leader of Isis-Urania, he left the Order in 1901, the same year as the trial of Théo Horos. and his wife for fraud and sexual offenses, trials where the name and practices of the Golden Dawn were called into question with the distorting amplification that you can guess, and above all the publication of pieces of Ritual of the Neophyte where the oath pronounced by the recipient was considered blasphemy. The demoralizing effect on the followers of the Outer Order accentuated the ravages of the war of leaders... In 1902, the Second Order gave itself a triumvirate to lead it: PW Bullock, quickly replaced by Doctor RW Felkin; MW Blackden, Egyptologist, and JW Brodie-Inner. The tarot forms another set of beliefs, values and processes to replace them, Magdalene translated the Ark of the Covenant into a tree where the branches became cards for a deck....As far as the Golden Dawn initiation on the TOWER is concerned; the couple is falling apart, and an inevitable fight is going to happen.Translation "You must remain in control of the situation and keep your cool. Avoid saying anything that might hurt others. As far as your life is concerned, your romantic relationship may be coming to an end.

Take this as a warning - if you really care about your relationship, it's time for you to do some damage control or open up a line of communication to clear up any misunderstandings. " iation into the system of telepathic speech and quantum science was transmitted by medieval chivalry, which brought to the West the sacred science that had survived in the East. The knight is this transmitting agent, and he inspired the language of the alchemists, which symbolises the force that enables a chemical reaction and therefore a transformation of matter. In chemistry, transmutation has not yet been mastered, but it is a common phenomenon among alchemists. Alchemists are Initiates or, better still, Adepts.

 

www.ledifice.net/7215-3.html

 

The initiatory process for accessing the coded language of the ancient knights probably came to the USA via Rosicrucians inspired by wonderful tales such as The Alchemical Wedding attributed to the name of Christian Rozenkreuz or Goethe's The Wonderful Tale and the Beautiful Lily. Both drew their inspiration from Eastern philosophers, as did Dante, Shakespeare and Hugo. The initiation process was adapted to the tarot deck by Marie Magdalena . Mary Magdalene and Jesus, two great Essene initiates, when they came to Earth, their souls split into five parts to incarnate in as many different bodies. This journey took place between the Resurrection in 33 AD and the Ascension in 73 AD. During these years, Mary Magdalene, Jesus and their children travelled through France, the Netherlands and England. Later, Mary Magdalene and Jesus travelled to Spain, where they met Mary of Bethany and her daughter Sarah. Magda left us the tarot as a tutorial for accessing pure consciousness free of the ego that came mainly from the Romans and was unfortunately taken over by. Rome and therefore by the various occupants of a high command located on the banks of the Tiber. The genesis of the Golden Dawn. is to take our spiritual history early and rediscover this primordial alignment between earthly and cosmic forces. The initiatory process, represented by the imagiers of the Middle Ages, was left dormant in Marseille by Magda. Magda, with her tarot perhaps drawn in the Baumes cave not far from Marseille, has survived to this day. The founders of Golden Dawn asked the Rider Waite Smith trio to recreate a more modern system of representation than the tarot left by Magda and already illustrated by imagiers keen on coded language. Example our knight has worked well, he's a good knight, good night...

 

The image shows the path to follow to become a magician like Magda or, from a more recent, slightly phallocratic and Western point of view, a magician like Jesus.

 

We start with the knight of the sword, and the sword is the intellect. The tower here by. Strasbourg (birth of the free masons). it's this card which sees two guys fall. in jest, it's the loss of ego and weightlessness useful for splitting the soul into thirds. The ace. de baton is the one that Hermes Trimegoiste receives but. it is also that of Moses, it became. the caduceus of. doctors. The page of pentacle brings the philosophical gold to make this transmutation made possible by the operating mode.

 

The Knight of Swords is often taken to represent a confident and articulate young man, who may act impulsively. The problem is that this Knight, though visionary, is unrealistic. He fights bravely, but foolishly. In some illustrations, he is shown to have forgotten his armor or his helmet.A young man stands alone in a field. Pretty flowers, a ploughed field and fruit trees surround him, symbols of the harvest and Abundance to come. He is holding a Denarius in his hand. He looks at it intently. He studies it. The sky is clear. This Jack is quietly building his road to material success.

 

Like all the Jacks in the Tarot, the Jack of Pence represents a beginning, the first stages of a project. The Suit of Pence is the Suit associated with the Earth Element, material possessions and everything we hold dear - our health, our values, our skills. The Jack of Pence symbolises an awareness of the importance of all the material aspects of life. Wands are associated with fire energy, and the Ace of Wands is the core representation of fire within the deck. The card shows a hand that is sticking out of a cloud while holding the wand.

 

When we look at this card, we can see that the hand is reaching out to offer the wand, which is still growing. Some of the leaves from the wand have sprouted, which is meant to represent spiritual and material balance and progress. In the distance is a castle that symbolizes opportunities available in the future.The Ace of Wands calls out to you to follow your instincts. If you think that the project that you've been dreaming of is a good idea, and then just go ahead and do it. The Tower card depicts a high spire nestled on top of the mountain. A lightning bolt strikes the tower which sets it ablaze. Flames are bursting in the windows and people are jumping out of the windows as an act of desperation. They perhaps signal the same figures we see chained in the Devil card earlier. They want to escape the turmoil and destruction within. The Tower is a symbol for the ambition that is constructed on faulty premises. The destruction of the tower must happen in order to clear out the old ways and welcome something new. Its revelations can come in a flash of truth or inspiration.

 

Symbolism of the House of God or the House of God? or Tower for Rider-Waite-Smith in Golden Dawn system: the decisive question of the determinant in the name of the card. I've just been talking about language. And when it comes to language, it's important to be aware of the name of the card. It's a curious name for a tower, alas a dungeon, a fortress used both to protect itself from enemies and to symbolise its power and mark out its territory. It's hard to make the connection between a house and a fortified tower (there are crenellations). The name on the card doesn't match the drawing: symbolism behind it. Joy! Some anti-Cathos tarot cards, generally from the 19th century, call the card the House of God. Wrong! It is not the House of God. It is the House of God. Or Maison Dieu. This also requires a few notes.

The House of God leaves no room for ambiguity: it's a church, a place of worship. The tarot card is not to be taken as such.

The medieval house of God is something else again. "Another meaning of house, "building for specialised use" (12th c.), gave rise to a large number of expressions that appeared in Old French, then again in the 19th-20th c.: the oldest are based on the assimilation between the house and the temple of God (c. 1120, maison Dieu): the hospital where the poor were housed and cared for also received the name Maison Dieu (1165), analogous to hôtel-Dieu, and convents and monasteries that of maison (1165).".

The Maison-Dieu gave rise to legions of small villages and hamlets, particularly on the route to Santiago de Compostela.

Any esoteric researcher knows that when they come across villages with this name, they can stop. The likelihood of finding something symbolic, esoteric or occult in the area is relatively high. God's house (today in US Golden Dawn) is therefore a building where the poor, the sick and pilgrims can find refuge, comfort and care. We're a long way from Babel!.....? And if I remember the meaning of the card[2] at level 2, I'd be happy to add the following: "There is nothing in this world, apart from the spirit, that should not perish from slow or sudden dissociation. Heaven is outside. It is also within. And when its fire consumes or sets ablaze, strips the skin or strikes with lightning, it is always because a fault has been committed against harmony and disorder has arisen... This is how accidents, illnesses, cancers, revolutions and wars arise. Thus perish empires, peoples and races: from false notes." As always, there are many ideological undertones with the Rosicrucians. Food for thought.

 

www.vincentbeckers-cours-de-tarot.net/maison-dieu-symboli...

 

The Hermetic Order of the Golden Dawn was founded by persons claiming to be in communication with the Secret Chiefs. One of these Secret Chiefs (or a person in contact with them) was supposedly the (probably fictional) Anna Sprengel, whose name and address were allegedly decoded from the Cipher Manuscripts by William Wynn Westcott. In 1892, S. MacGregor Mathers (another founder) claimed that he had contacted these Secret Chiefs independently of Sprengel, and that this confirmed his position as head of the Golden Dawn.[1] He declared this in a manifesto four years later saying that they were human and living on Earth, yet possessed terrible superhuman powers.[1] He used this status to found the Second Order within the Golden Dawn,[2] and to introduce the Adeptus Minor ritual. The Hermetic Order of the Golden Dawn (Latin: Ordo Hermeticus Aurorae Aureae), more commonly the Golden Dawn (Aurora Aurea), was a secret society devoted to the study and practice of occult Hermeticism and metaphysics during the late 19th and early 20th centuries. Known as a magical order, the Hermetic Order of the Golden Dawn was active in Great Britain and focused its practices on theurgy and spiritual development. Many present-day concepts of ritual and magic that are at the centre of contemporary traditions, such as Wicca[1] and Thelema, were inspired by the Golden Dawn, which became one of the largest single influences on 20th-century Western occultism.[ The three founders, William Robert Woodman, William Wynn Westcott and Samuel Liddell Mathers, were Freemasons. Westcott appears to have been the initial driving force behind the establishment of the Golden Dawn. The Golden Dawn system was based on hierarchy and initiation, similar to Masonic lodges; however, women were admitted on an equal basis with men. The "Golden Dawn" was the first of three Orders, although all three are often collectively referred to as the "Golden Dawn". The First Order taught esoteric philosophy based on the Hermetic Qabalah and personal development through study and awareness of the four classical elements, as well as the basics of astrology, tarot divination, and geomancy. The Second or Inner Order, the Rosae Rubeae et Aureae Crucis, taught magic, including scrying, astral travel, and alchemy. The Third Order was that of the Secret Chiefs, who were said to be highly skilled; they supposedly directed the activities of the lower two orders by spirit communication with the Chiefs of the Second Order.

The Hermetic Order of the Golden Dawn has been considered one of the most important Western magical systems for over a century. Although much of their knowledge has been published, to really enter the system required initiation within a Golden Dawn temple--until now. Regardless of your magical knowledge or background, you can learn and live the Golden Dawn tradition with the first practical guide to Golden Dawn initiation. Self-Initiation into the Golden Dawn Tradition by Chic and Sandra Tabatha Cicero offers self-paced instruction by two senior adepts of this magical order. For the first time, the esoteric rituals of the Golden Dawn are clearly laid out in step-by-step guidance that's clear and easy-to-follow. Studying the Knowledge Lectures, practicing daily rituals, doing meditations, and taking self-graded exams will enhance your learning. Initiation rituals have been correctly reinterpreted so you can perform them yourself. Upon completion of this workbook, you can truly say that you are practicing the Golden Dawn tradition with an in-depth knowledge of qabalah, astrology, Tarot, geomancy, spiritual alchemy, and more, all of which you will learn from Self-Initiation into the Golden Dawn Tradition. No need for group membership

Instructions are free of jargon and complex language

Lessons don't require familiarity with magical traditions

Grade rituals from Neophyte to Porta. Link with your Higher Self

If you have ever wondered what it would be like to learn the Golden Dawn system, Self-Initiation into the Golden Dawn Tradition explains it all. The lessons follow a structured plan, adding more and more information with each section of the book. Did you really learn the material? Find out by using the written tests and checking them with the included answers. Here is a chance to find out if the Golden Dawn system is the right path for you or to add any part of their wisdom and techniques to the system you follow. Start with this book now. At the beginning of the twentieth century the esoteric order of the Golden Dawn deposited part of its magical wisdom in Tarot decks. The Golden Dawn Magical Tarot uses symbology and colours as adhered to by the Order of the Golden Dawn. The major arcana show abstract and very vibrant scenes, but the minors are overly repetitive. Little changes between the cards of a suit but the number of cups or pentacles.More than thirty years ago, U.S. Games Systems published the The Golden Dawn Tarot, revealing for the first time many truths and secrets of the Hermetic Order of the Golden Dawn, and its interpretation of the tarot. The card designs follow the symbolic framework of the Inner Tradition. The foundational documents of the original Order of the Golden Dawn, known as the Cipher Manuscripts, are written in English using the Trithemius cipher. The manuscripts give the specific outlines of the Grade Rituals of the Order and prescribe a curriculum of graduated teachings that encompass the Hermetic Qabalah, astrology, occult tarot, geomancy, and alchemy. According to the records of the Order, the manuscripts passed from Kenneth R. H. Mackenzie, a Masonic scholar, to the Rev. A. F. A. Woodford, whom British occult writer Francis King describes as the fourth founder[2] (although Woodford died shortly after the Order was founded).[3] The documents did not excite Woodford, and in February 1886 he passed them on to Freemason William Wynn Westcott, who managed to decode them in 1887.[2] Westcott, pleased with his discovery, called on fellow Freemason Samuel Liddell MacGregor Mathers for a second opinion. Westcott asked for Mathers' help to turn the manuscripts into a coherent system for lodge work. Mathers, in turn, asked fellow Freemason William Robert Woodman to assist the two, and he accepted.[2] Mathers and Westcott have been credited with developing the ritual outlines in the Cipher Manuscripts into a workable format.[c] Mathers, however, is generally credited with the design of the curriculum and rituals of the Second Order, which he called the Rosae Rubae et Aureae Crucis ("Ruby Rose and Golden Cross" or the RR et AC).

 

www.loscarabeo.com/en/products/tarocchi-iniziatici-della-...

 

A. E. Waite and A. Crowley were inspired by that philosophy, as well as famous poets, intellectuals and artists. Today the Golden Dawn Tarot comes back to light in a new form that translate the secret instructions transmitted only to the initiates of the Brotherhood into extraordinary images.

In a professional draw, The Magician, also known as The Bateleur, indicates that you are highly competent in your field, and that you know how to use your skills and knowledge to achieve your professional goals. So use your natural talents to shine! This is not the time to lose self-confidence, to hide or worse to minimise the extent of your abilities. On the contrary! Show what you can do, and accept the challenges that come your way.

 

From a slightly more divinatory point of view, you can also expect to receive positive feedback from your manager or a potential employer.In esoteric decks, occultists, starting with Oswald Wirth, turned Le Bateleur from a mountebank into a magus. The curves of the magician's hat brim in the Marseilles image are similar to the esoteric deck's mathematical sign of infinity. Similarly, other symbols were added. The essentials are that the magician has set up a temporary table outdoors, to display items that represent the suits of the Minor Arcana: Cups, Coins, Swords (as knives). The fourth, the baton (Clubs) he holds in his hand. The baton was later changed to represent a literal magician's wand.

 

The illustration of the tarot card "The Magician" from the Rider–Waite tarot deck was developed by A. E. Waite for the Hermetic Order of the Golden Dawn in 1910. Waite's magician features the infinity symbol over his head, and an ouroboros belt, both symbolizing eternity. The figure stands among a garden of flowers, to imply the manifestation and cultivation of desires.

 

In French Le Bateleur, "the mountebank" or the "sleight of hand artist", is a practitioner of stage magic. The Italian tradition calls him Il Bagatto or Il Bagatello. The Mantegna Tarocchi image that would seem to correspond with the Magician is labeled Artixano, the Artisan; he is the second lowest in the series, outranking only the Beggar. Visually the 18th-century woodcuts reflect earlier iconic representations, and can be compared to the free artistic renditions in the 15th-century hand-painted tarots made for the Visconti and Sforza families. In the painted cards attributed to Bonifacio Bembo, the Magician appears to be playing with cups and balls. How can we put our spiritual knowledge and beliefs into practice on a daily basis? That's the question posed by Le Magicien. How do you go from thinking of spirituality as a series of intellectual concepts to actually living them? How can you apply them to embody your Authentic Being and bring to life what you really want?

 

The Magician indicates that these answers are already within you and that you have the tools - symbolised by the Tarot Suits on the table - to move towards self-fulfilment. The Magician is very 'hands-on' and advises you to test to find what gives you the greatest sense of well-being and grounding; to practise your Magic to develop yourself and reach your full potential. Intuitive practices create the link between Body, Soul and Spirit... Open your Heart to Intuition and practise!

vivre-intuitif.com/apprendre-le-tarot/signification/majeu...

The Magician - or Bateleur in the Tarot de Marseille - points his wand towards Heaven, while his other hand points towards Earth. This gesture signifies that he captures the Energy of the Universe, that it flows through him, to manifest itself in the world, in everyday life. In front of him, the attributes of the four Tarot Suits are placed on the table: a Rod, a Cup, a Sword and a Denarius. Each represents an Element: Fire, Water, Air and Earth. The magician thus has everything at his disposal to manifest his dreams and desires, to materialize them, to make them possible, tangible. In this Energy, the possibilities are infinite, as underlined by the symbol above his head and belt, a snake biting its own tail. The Magician is associated with the planet Mercury, the planet of competence, logic and intelligence. His number is 1, the number of beginnings. The Magician , also known as The Magus or The Juggler, is the first trump or Major Arcana card in most traditional tarot decks. It is used in game playing and divination; in the English-speaking world, the divination meaning is much better known. Within the card game context, the equivalent is the Pagat which is the lowest trump card, also known as the atouts or honours. In the occult context, the trump cards are recontextualized as the Major Arcana and granted complex esoteric meaning. The Magician in such context is interpreted as the first numbered and second total card of the Major Arcana, succeeding the Fool, which is unnumbered or marked 0. The Magician as an object of occult study is interpreted as symbolic of power, potential, and the unification of the physical and spiritual worlds. The Magician is one tarot card that is filled with symbolism. The central figure depicts someone with one hand pointed to the sky, while the other hand points to the ground, as if to say "as above, so below". This is a rather complicated phrase, but its summarization is that earth reflects heaven, the outer world reflects within, the microcosm reflects the macrocosm, earth reflects God. It can also be interpreted here that the magician symbolizes the ability to act as a go-between between the world above and the contemporary, human world. On his table, the magician also wields all the suits of the tarot. This symbolizes the four elements being connected by this magician - the four elements being earth, water, air, and fire. The infinity sign on his head indicates the infinite possibilities of creation with the will. Upright Magician Meaning. The Magician is the representation of pure willpower. With the power of the elements and the suits, he takes the potential innate in the fool and molds it into being with the power of desire. He is the connecting force between heaven and earth, for he understands the meaning behind the words "as above so below" - that mind and world are only reflections of one another. Remember that you are powerful, create your inner world, and the outer will follow. Remember that you are powerful, create your inner world, and the outer will follow. When you get the Magician in your reading, it might mean that it's time to tap into your full potential without hesitation. It might be in your new job, new business venture, a new love or something else. It shows that the time to take action is now and any signs of holding back would mean missing the opportunity of becoming the best version of yourself. Certain choices will have to be made and these can bring great changes to come. Harness some of the Magician's power to make the world that you desire most.

labyrinthos.co/blogs/tarot-card-meanings-list/the-magicia...

 

Symbolism

Rider–Waite

If The Fool - The Mate symbolises the desire to discover, The Magician is "The Alchemist" of the Major Arcana, the one who can create everything from nothing, transforming lead into gold. The Magician card is therefore the card of "manifestation" par excellence, i.e. to make possible, to concretise and to have an impact on one's environment and the world. The Magician is a card that highlights your unique talents... unique talents that serve your unique and authentic desires.

 

With the Magician, success is within reach. You're ready to use your abilities and skills to achieve your goals. The desire to do something new, to start a cycle, is very strong. In Magician's Energy, you feel optimistic and in a conquering frame of mind. You're able to use all the resources at your disposal to achieve this: your skills, those close to you and all the tools - intuitive or otherwise - that are at your disposal.

 

The Magician is a card that also evokes concentration and focus. So this is not the time to spread yourself too thin or try to do everything at once. It's all about staying focused on a single objective and putting all your energy and resources into it. The Magician warns against distractions, or even temptations, that could lead you astray and compromise the achievement of your objective.

  

The Magician is depicted with one hand pointing upwards towards the sky and the other pointing down to the earth, interpreted widely as an "as above, so below" reference to the spiritual and physical realms. On the table before him are a wand, a pentacle, a sword, and a cup, representing the four suits of the Minor Arcana. Such symbols signify the classical elements of fire, earth, air, and water, "which lie like counters before the adept, and he adapts them as he wills". The Magician's right hand, pointed upwards, holds a double-ended white wand; the ends are interpreted much like the hand gestures, in that they represent the Magician's status as conduit between the spiritual and the physical. His robe is similarly also white, a symbol of purity yet also of inexperience, while his red mantle is understood through the lens of red's wildly polarised colour symbolism—both a representative of willpower and passion, and one of egotism, rage, and revenge. In front of the Magician is a garden of Rose of Sharon roses and lily of the valley lillies....

 

Fairy Tale of the Green Snake and the Beautiful Lily from Goethe, Johann Wolfgang was demonstrating the "culture of aspiration", or the Magician's ability to cultivate and fulfill potential of the ouroboros wo symbolized the Green Snake in this tale, the Magician is an. alchemist. The Magician is associated with the planet Mercury the Ouroboros alchemist , and hence the signs of Gemini the two will-o-wisp and Virgo Lily in astrology.

 

Marseilles

Although the Rider–Waite Tarot deck is the most often used in occult contexts, other decks such as the Tarot of Marseilles usually used for game-playing have also been read through a symbolic lens. Alejandro Jodorowsky's reading of the Magician as Le Bateleur draws attention to individual details of the Marseilles card, such as the fingers, table, and depiction of the plants, in addition to the elements shared between the Rider–Waite and Marseilles decks.[10] The Magician in the Marseilles deck is depicted with six fingers on his left hand rather than five, which Jodorowsky interprets as a symbol of manipulating and reorganizing reality. Similarly, the table he stands behind has three legs rather than four; the fourth leg is interpreted as being outside the card, a metafictional statement that "[i]t is by going beyond the stage of possibilities and moving into the reality of action and choice that The Magician gives concrete expression to his situation". Rather than flowers, the Magician of the Marseilles deck is depicted with a small plant between his feet. The plant has a yonic appearance and has been interpreted as the sex organs of either a personal mother or the abstract concept of Mother Nature.

 

en.wikipedia.org/wiki/The_Magician_(tarot_card)

  

Divination

Like the other cards of the Major Arcana, the Magician is the subject of complex and extensive analysis as to its occult interpretations. On the broad level, the Magician is interpreted with energy, potential, and the manifestation of one's desires; the card symbolizes the meetings of the physical and spiritual worlds ("as above, so below") and the conduit converting spiritual energy into real-world action.

 

Tarot experts have defined the Magician in association with the Fool, which directly precedes it in the sequence; Rachel Pollack refers to the card as "in the image of the trickster-wizard". A particularly important aspect of the card's visual symbolism in the Rider–Waite deck is the magician's hands, with one hand pointing towards the sky and the other towards the earth. Pollack and other writers understand this as a reflection of the Hermetic concept of "as above, so below", where the workings of the macrocosm (the universe as a whole, understood as a living being) and the microcosm (the human being, understood as a universe) are interpreted as inherently intertwined with one another. To Pollack, the Magician is a metaphysical lightning rod, channeling macrocosmic energy into the microcosm.

 

According to A. E. Waite's 1910 book Pictorial Key To The Tarot, the Magician card is associated with the divine motive in man. In particular, Waite interprets the Magician through a Gnostic lens, linking the card's connection with the number eight (which the infinity symbol is visually related to) and the Gnostic concept of the Ogdoad, spiritual rebirth into a hidden eighth celestial realm. Said infinity symbol above the Magician's head is also interpreted as a symbol of the Holy Spirit, the prophetic and theophanic aspect of the Trinity. Like other tarot cards, the symbolism of the Magician is interpreted differently depending on whether the card is drawn in an upright or reversed position. While the upright Magician represents potential and tapping into one's talents, the reversed Magician's potential and talents are unfocused and unmanifested. The reversed Magician can also be interpreted as related to black magick and to madness or mental distress.[14] A particularly important interpretation of the reversed Magician relates to the speculated connection between the experiences recognized in archaic societies as shamanism and those recognized in technological societies as schizophrenia; the reversed Magician is perceived as symbolizing the degree to which those experiences and abilities are unrecognized and suppressed, and the goal is to turn the card 'upright', or re-focus those experiences into their positive form.

 

In art

The Surrealist (Le surréaliste), 1947, is a painting by Victor Brauner. The Juggler provided Brauner with a key prototype for his self-portrait: the Surrealist's large hat, medieval costume, and the position of his arms all derive from this figure who, like Brauner's subject, stands behind a table displaying a knife, a goblet, and coins.

 

www.amazon.fr/Self-Initiation-into-Golden-Dawn-Tradition/...

 

Founding of the First Temple

In October 1887, Westcott claimed to have written to a German countess and prominent Rosicrucian named Anna Sprengel, whose address was said to have been found in the decoded Cipher Manuscripts. According to Westcott, Sprengel claimed the ability to contact certain supernatural entities, known as the Secret Chiefs, that were considered the authorities over any magical order or esoteric organization. Westcott purportedly received a reply from Sprengel granting permission to establish a Golden Dawn temple and conferring honorary grades of Adeptus Exemptus on Westcott, Mathers, and Woodman. The temple was to consist of the five grades outlined in the manuscripts.

 

In 1888, the Isis-Urania Temple was founded in London. In contrast to the S.R.I.A. and Masonry,[6] women were allowed and welcome to participate in the Order in "perfect equality" with men. The Order was more of a philosophical and metaphysical teaching order in its early years. Other than certain rituals and meditations found in the Cipher manuscripts and developed further, "magical practices" were generally not taught at the first temple. For the first four years, the Golden Dawn was one cohesive group later known as the "First Order" or "Outer Order". A "Second Order" or "Inner Order" was established and became active in 1892. The Second Order consisted of members known as "adepts", who had completed the entire course of study for the First Order. The Second Order was formally established under the name Ordo Rosae Rubeae et Aureae Crucis (the Order of the Red Rose and the Golden Cross) Eventually, the Osiris temple in Weston-super-Mare, the Horus temple in Bradford (both in 1888), and the Amen-Ra temple in Edinburgh (1893) were founded. In 1893 Mathers founded the Ahathoor temple in Paris.

en.wikipedia.org/wiki/Hermetic_Order_of_the_Golden_Dawn

Secret Chiefs: in various occultist movements, Secret Chiefs are said to be transcendent cosmic authorities, a spiritual hierarchy responsible for the operation and moral calibre of the cosmos, or for overseeing the operations of an esoteric organization that manifests outwardly in the form of a magical order or lodge system. Their names and descriptions have varied through time, differing among those who have claimed experience of contact with them. They are variously held to exist on higher planes of being or to be incarnate; if incarnate, they may be described as being gathered at some special location, such as Shambhala, or scattered through the world working anonymously. One early and influential source on these entities is Karl von Eckartshausen, whose The Cloud upon the Sanctuary, published in 1795, explained in some detail their character and motivations. Several 19th and 20th century occultists claimed to belong to or to have contacted these Secret Chiefs and made these communications known to others: Aleister Crowley (who used the term to refer to members of the upper three grades of his order, A∴A∴), Dion Fortune (who called them the "esoteric order"), and Max Heindel (who called them the "Elder Brothers").

While in Algeria in 1909, Aleister Crowley, along with Victor Neuburg, recited numerous Enochian Calls or Aires. After the fifteenth Aire, he declared that he had attained the grade of Magister Templi (Master of the Temple), which meant that he was now on the level of these Secret Chiefs, although this declaration caused many occultists to stop taking him seriously if they had not done so already. He also described this attainment as a possible and in fact a necessary step for all who truly followed his path.[a] In 1947, when Aleister Crowley died, he left behind a sketch of one of the Secret Chiefs, Crowley's invisible mentor that he called LAM. The sketch looks like a grey alien. The church invisible, invisible church, mystical church or church mystical, is a Christian theological concept of an "invisible" Christian Church of the elect who are known only to God, in contrast to the "visible church"—that is, the institutional body on earth which preaches the gospel and administers the sacraments. Every member of the invisible church is "saved", while the visible church contains all individuals who are saved though also having some who are "unsaved".[1] According to this view, Bible passages such as Matthew 7:21–27, Matthew 13:24–30, and Matthew 24:29–51 speak about this distinction.

 

Views on the relation with Visible church

Distinction between two churches

The first person in church history to introduce a view of an invisible and a visible church is Clement of Alexandria. Some have also argued that Jovinian and Vigilantius held an invisible church view.

 

The concept was advocated by St Augustine of Hippo as part of his refutation of the Donatist sect, though he, as other Church Fathers before him, saw the invisible Church and visible Church as one and the same thing, unlike the later Protestant reformers who did not identify the Catholic Church as the true church.[8] He was strongly influenced by the Platonist belief that true reality is invisible and that, if the visible reflects the invisible, it does so only partially and imperfectly (see theory of forms). Others question whether Augustine really held to some form of an "invisible true Church" concept.

 

The concept was insisted upon during the Protestant reformation as a way of distinguishing between the "visible" Roman Catholic Church, which according to the Reformers was corrupt, and those within it who truly believe, as well as true believers within their own denominations. John Calvin described the church invisible as "that which is actually in God's presence, into which no persons are received but those who are children of God by grace of adoption and true members of Christ by sanctification of the Holy Spirit... [The invisible church] includes not only the saints presently living on earth, but all the elect from the beginning of the world." He continues in contrasting this church with the church scattered throughout the world. "In this church there is a very large mixture of hypocrites, who have nothing of Christ but the name and outward appearance..." (Institutes 4.1.7) Richard Hooker distinguished "between the mystical Church and the visible Church", the former of which is "known only to God."[11]

 

John Wycliffe, who was a precursor to the reformation, also believed in an invisible church made of the predestinated elect. Another precursor of the reformation, Johann Ruchrat von Wesel believed in a distinction between the visible and invisible church.

 

Pietism later took this a step further, with its formulation of ecclesiolae in ecclesia ("little churches within the church").

 

Non-distinction

Roman Catholic theology, reacting against the protestant concept of an invisible Church, emphasized the visible aspect of the Church founded by Christ, but in the twentieth century placed more stress on the interior life of the Church as a supernatural organism, identifying the Church, as in the encyclical Mystici corporis Christi of Pope Pius XII, with the Mystical Body of Christ. In Catholic doctrine, the one true Church is the visible society founded by Christ, namely, the Catholic Church under the global jurisdiction of the bishop of Rome.

  

This article is written like a personal reflection, personal essay, or argumentative essay that states a Wikipedia editor's personal feelings or presents an original argument about a topic. Please help improve it by rewriting it in an encyclopedic style. (September 2022) (Learn how and when to remove this template message)

This encyclical rejected two extreme views of the Church:

 

A rationalistic or purely sociological understanding of the Church, according to which it is merely a human organization with structures and activities, is mistaken. The visible Church and its structures do exist but the Church is more, as it is guided by the Holy Spirit:

Although the juridical principles, on which the Church rests and is established, derive from the divine constitution given to it by Christ and contribute to the attaining of its supernatural end, nevertheless that which lifts the Society of Christians far above the whole natural order is the Spirit of our Redeemer who penetrates and fills every part of the Church.

An exclusively mystical understanding of the Church is mistaken as well, because a mystical "Christ in us" union would deify its members and mean that the acts of Christians are simultaneously the acts of Christ. The theological concept una mystica persona (one mystical person) refers not to an individual relation but to the unity of Christ with the Church and the unity of its members with him in her. This is where we can find direct contrast to Christian philosophy like the preachings of Rev.Jesse Lee Peterson, yet the personification is similar. There is another view, that contrasts these two school-of-thought, and that is from Albert Eduard Meier, as he includes Electric Theory in his teachings, similar to Creationism.

Eastern Orthodox theologian Vladimir Lossky too characterizes as a "Nestorian ecclesiology" that which would "divide the Church into distinct beings: on the one hand a heavenly and invisible Church, alone true and absolute; on the other, the earthly Church (or rather 'the churches'), imperfect and relative".

 

en.wikipedia.org/wiki/Church_invisible

  

The fall of the Imperator

 

Florence waits a few days, asks Westcott for an explanation, who calmly denies it, regretting that the witnesses from the first hour are dead. Florence then divulges Mathers' letter to all the Adepts in London, who on March 3 elect a Committee of Seven to hold Mathers to account. Mathers proudly refuses to show any evidence, does not recognize any authority above him except the leaders of the Third Order.

 

On March 23, he dismissed Florence Farr from her duties; on March 29, the Second Order meeting in plenary assembly dismissed Mathers and expelled him from the Golden Dawn, all orders combined. Mathers threatens them with all possible karmic punishments, affirms that one cannot impeach him without his agreement because of magic bonds.

 

Crowley joins him in Paris, comes up against the secession of the Ahatoor temple, and organizes with Mathers a veritable "duel of sorcery" between them and the "rebels". It's tragic to see a mind as vast as Mathers sink in this war of leaders for a power that is crumbling anyway.

 

Each Temple thinks of itself as the sole holder of the "true" rituals, since their personal experiences have been positive (and they were logically positive, given the magnificent work of the founders on the rituals). In addition, each Frater or Soror with a different experience - through the visualization of the Tattvas among other things - feels invested with the duty to "save the true Golden Dawn".

 

This phenomenon of fragmentation was precipitated by the existence of secret working groups within the Order itself, an existence desired by Mathers as early as 1897 for the purpose of deepening the knowledge acquired.

 

Florence Farr had thus founded a group called “La Sphère”. Enter William Butler Yeats, (1865-1939) Irish, future Nobel Prize for Literature in 1923. After having been leader of Isis-Urania, he left the Order in 1901, the same year as the trial of Théo Horos. and his wife for fraud and sexual offenses, trials where the name and practices of the Golden Dawn were called into question with the distorting amplification that you can guess, and above all the publication of pieces of Ritual of the Neophyte where the oath pronounced by the recipient was considered blasphemy.he demoralizing effect on the followers of the Outer Order accentuated the ravages of the war of leaders... In 1902, the Second Order gave itself a triumvirate to lead it: PW Bullock, quickly replaced by Doctor RW Felkin; MW Blackden, Egyptologist, and JW Brodie-Inner.

 

The Breaking of the Golden Dawn

 

They had to fight from the start against Arthur Edward Waite, who, at the head of a group of followers, wanted to modify the system of leadership, for reasons he explained in 1903: to be caliph instead of the caliph, then make The Order give up all magic, overhaul all rituals, and all for good reason: Waite claims the Third Order doesn't exist.

 

Waite and Blackden then founded their own Order, with a temple they named Isis-Urania after the first temple of the Golden Dawn. Brodie-Inner makes his Edinburgh temple independent.

 

Felkin reacts with a magical act: he abolishes the name "Golden Dawn" and gives it the name "Stella Matutina". It is this branch that is the legal (and spiritual?) successor to the Hermetic Order of the Golden Dawn. It is under this name that Dion Fortune or Israel Regardie will know the Order. We are in 1903. The history of the Order is over: begins that of its heirs.The Continuators

 

The Golden Dawn had almost as many successors as the Martinist order of Papus, while having the original branch that survives alongside its imitators.

 

Crowley

 

One of the most famous followers of the spirit of GD is of course Crowley. After founding his Order, Astrum Argentinum, he received the patents of the Ordo Templis Orientiis during one of his many trips to the Orient - from where he also brought back yogas.

 

One of the fundamental designs of the OTO represents an oval containing an Egyptian-style eye at the top, in the middle a beaked dove at the bottom, and at the bottom a Flaming Cup stamped with the Templar cross. He had frequent contact with Rudolf Steiner, who found himself imbued with Golden Dawn for many of his afterlife theories.

  

Feel free to use the image in whatever way you want! I would be very grateful for a credit link to www.planetofsuccess.com/blog/ IF you publish this image on a reputable website (such as about.com) or in a reputable newspaper. Thank you!

 

________________

 

The photo can be seen "live" & in action here:

www.planetofsuccess.com/blog/faqs/

 

________________________________________________________________________

 

Frequently asked questions are listed questions and answers, all supposed to be commonly asked in some context, and pertaining to a particular topic. Since the acronym FAQ originated in textual media, its pronunciation varies; "fack," "fax," "facts," and "F.A.Q." are commonly heard. Depending on usage, the term may refer specifically to a single frequently asked question, or to an assembled list of many questions and their answers.

 

While the name may be recentthe FAQ format itself is quite old. For instance, Matthew Hopkins wrote The Discovery of Witches in 1647 in FAQ format. He introduces it as "Certaine Queries answered," ... Many old catechisms are in a question-and-answer (Q&A) format. Summa Theologica, written by Thomas Aquinas in the second half of the 13th century, is a series of common questions about Christianity to which he wrote his reply to each.

 

Source: en.wikipedia.org/wiki/FAQ

  

Nel nome del Padre, del Figlio e dello Spirito Santo, Amen. Sia Lodato Gesù Cristo!

Vorrei presentarmi: sono Don Giuseppe, parroco di Mussetta, un quartiere di San Donà di Piave: 6800 abitanti, altri 3-4000 sono attesi con il nuovo piano regolatore; siamo una parrocchia numerosa, io ed i miei collaboratori cerchiamo di togliere quell’alone di anonimato che minaccia la nostra comunità. Ecco allora un fiorire di iniziative intorno alla chiesa ed all’Oratorio: il Catechismo, gli Scout, i corsi per fidanzati in preparazione al matrimonio, la catechesi per adulti, da ultimo, per il Natale, abbiamo organizzato una mostra fotografica sui pastori che ha riscosso una bella affluenza di pubblico. Mi piace pensare che anch’io sono un pastore, non abbiate timore, chi si trova in un periodo di difficoltà, bussi pure alla mia porta.

 

Don Giuseppe Minto, parroco di Mussetta

  

In the name of the father, son and holy spirit, Amen. Praised Be Jesus Christ!

 

I am Don Giuseppe, parish priest of Mussetta, a neighborhood of San Donà di Piave: 6800 inhabitants, another 3-4,000 are expected with the new master plan; We are a large parish, I and my staff try to remove that aura of anonymity that threat. Here then a flourish of initiatives around the Church and Oratory: catechism, Scouts, courses for engaged couples in marriage preparation, catechesis for adults, especially for Christmas, we organized a photo exhibition about the shepherds had a nice crowd. I like to think that I am a pastor, don't be afraid, who is in a difficult period, knock at my door.

 

Don Giuseppe Minto, parish priest of Mussetta

20 de setiembre, 2015

Catechism Faded

Heidelberg (German: [ˈhaɪdl̩bɛʁk]) is a city in the German state of Baden-Württemberg, situated on the river Neckar in south-west Germany. In the 2016 census, its population was 159,914, of which roughly a quarter consisted of students.

 

Located about 78 km (48 mi) south of Frankfurt, Heidelberg is the fifth-largest city in Baden-Württemberg. Heidelberg is part of the densely populated Rhine-Neckar Metropolitan Region.

 

Heidelberg University, founded in 1386, is Germany's oldest and one of Europe's most reputable universities. Heidelberg is a scientific hub in Germany and home to several internationally renowned research facilities adjacent to its university, including the European Molecular Biology Laboratory and four Max Planck Institutes. The city has also been a hub for the arts, especially literature, throughout the centuries, and it was designated a "City of Literature" by the UNESCO Creative Cities Network.

 

Heidelberg was a seat of government of the former Electorate of the Palatinate and is a popular tourist destination due to its romantic cityscape, including Heidelberg Castle, the Philosophers' Walk, and the Baroque old town.

 

Geography

 

Heidelberg is in the Rhine Rift Valley, on the left bank of the lower part of the Neckar in a steep valley in the Odenwald. It is bordered by the Königsstuhl (568 m) and the Gaisberg (375 m) mountains. The Neckar here flows in an east–west direction. On the right bank of the river, the Heiligenberg mountain rises to a height of 445 meters. The Neckar flows into the Rhine approximately 22 kilometres north-west in Mannheim. Villages incorporated during the 20th century stretch from the Neckar Valley along the Bergstraße, a road running along the Odenwald hills.

 

Heidelberg is on European walking route E1 (Sweden-Umbria).

 

History

 

Early history

 

Between 600,000 and 200,000 years ago, "Heidelberg Man" died at nearby Mauer. His jaw bone was discovered in 1907. Scientific dating determined his remains as the earliest evidence of human life in Europe. In the 5th century BC, a Celtic fortress of refuge and place of worship were built on the Heiligenberg, or "Holy Mountain". Both places can still be identified. In 40 AD, a fort was built and occupied by the 24th Roman cohort and the 2nd Cyrenaican cohort (CCG XXIIII and CCH II CYR). The late Roman Emperor Valentinian I, in 369 AD, built new and maintained older castra (permanent camps) and a signal tower on the bank of the Neckar. They built a wooden bridge based on stone pillars across it. The camp protected the first civilian settlements and was eventually captured by Germanic tribes. The local administrative center in Roman times was the nearby city of Lopodunum, today known as Ladenburg.

 

Middle Ages

 

Modern Heidelberg can trace its beginnings to the fifth century. The village Bergheim ("Mountain Home") is first mentioned for that period in documents dated to 769 AD. Bergheim now lies in the middle of modern Heidelberg. The people gradually converted to Christianity. In 870 AD, the monastery of St. Michael was founded on the Heiligenberg inside the double rampart of the Celtic fortress. Around 1130, the Neuburg Monastery was founded in the Neckar valley. At the same time, the bishopric of Worms extended its influence into the valley, founding Schönau Abbey in 1142. Modern Heidelberg can trace its roots to this 12th-century monastery. The first reference to Heidelberg can be found in a document in Schönau Abbey dated to 1196. This is considered to be the town's founding date. In 1156, Heidelberg castle and its neighboring settlement were taken over by the house of Hohenstaufen. Conrad of Hohenstaufen became Count Palatine of the Rhine (German: Pfalzgraf bei Rhein). In 1195, the Electorate of the Palatinate passed to the House of Welf through marriage. In 1214, Ludwig I, Duke of Bavaria acquired the Palatinate, as a consequence of which the castle came under his control. By 1303, another castle had been constructed for defense. In 1356, the Counts Palatine were granted far-reaching rights in the Golden Bull, in addition to becoming Electors. In 1386, Heidelberg University was founded by Rupert I, Elector Palatine.

 

Modern history

 

Heidelberg University played a leading part in Medieval Scholasticism, Renaissance humanism, the German Reformation, and in the subsequent conflict between Lutheranism and Calvinism during the 15th and 16th centuries. In April 1518, a few months after proclaiming his Ninety-five Theses, Martin Luther was received in Heidelberg, to defend them.

 

Heidelberg's library, founded in 1421, is the oldest existing public library in Germany.

 

In 1537, the castle located higher up the mountain was destroyed by a gunpowder explosion. The duke's palace was built at the site of the lower castle.

 

Elector Frederick III, sovereign of the Electoral Palatinate from 1559 to 1576, commissioned the composition of a new Catechism for his territory. While the catechism's introduction credits the "entire theological faculty here" (at the University of Heidelberg) and "all the superintendents and prominent servants of the church" for the composition of the Catechism, Zacharius Ursinus is commonly regarded as the catechism's principal author. Caspar Olevianus (1536–1587) was formerly asserted as a co-author of the document, though this theory has been largely discarded by modern scholarship. Johann Sylvan, Adam Neuser, Johannes Willing, Thomas Erastus, Michael Diller, Johannes Brunner, Tilemann Mumius, Petrus Macheropoeus, Johannes Eisenmenger, Immanuel Tremellius and Pierre Boquin are all likely to have contributed to the Catechism in some way. Frederick himself wrote the preface to the Catechism and closely oversaw its composition and publication. Frederick, who was officially Lutheran but had strong Reformed leanings, wanted to even out the religious situation of his highly Lutheran territory within the primarily Catholic Holy Roman Empire. The Council of Trent had just concluded with its conclusions and decrees against the Protestant faiths, and the Peace of Augsburg had only granted toleration for Lutheranism within the empire where the ruler was Lutheran. One of the aims of the catechism was to counteract the teachings of the Roman Catholic Church as well as Anabaptists and "strict" Gnesio-Lutherans like Tilemann Heshusius and Matthias Flacius, who were resisting Frederick's Reformed influences, particularly on the matter of Eucharist (the Lord's Supper). The Catechism-based each of its statements on biblical proof-texts, and Frederick himself would defend it as biblical, not reformed, at the 1566 Diet of Augsburg when he was called to answer to charges of violating the Peace of Augsburg. This was the Heidelberg Catechism, officially called the ″Catechism, or Christian Instruction, according to the Usages of the Churches and Schools of the Electoral Palatinate.″

 

In November 1619, the Royal Crown of Bohemia was offered to the Elector, Frederick V. (He was married to Princess Elizabeth, eldest daughter of James VI and I of Scotland and England, respectively.) Frederick became known as the "Winter King", as he reigned for only one winter before the Imperial House of Habsburg regained Bohemia by force. His overthrow in 1621 marked the beginning of the Thirty Years' War. In 1622, after a siege of two months, the armies of the Catholic League, commanded by Johann Tserclaes, Count of Tilly, captured the town. Tilly gave the famous Bibliotheca Palatina from the Church of the Holy Spirit to the Pope as a present. The Catholic and Bavarian House of Wittelsbach gained control over the Palatinate and the title of Prince-Elector.

 

In late 1634, after the Swedish army had conquered Heidelberg, imperial forces attempted to recapture the city. They quickly took the city, but were unable to take the castle. As they prepared to blow up its fortifications with gunpowder the French army arrived, 30,000 men strong, led by Urbain de Maillé-Brézé, who had fought in many battles and participated in the Siege of La Rochelle (1627–1628), and Jacques-Nompar de Caumont, duc de La Force. They broke the siege and drove off the Imperial forces.

 

In 1648, at the end of the war, Frederick V's son Charles I Louis, Elector Palatine, was able to recover his titles and lands. To strengthen his dynasty, Charles I Louis arranged the marriage of his daughter Liselotte to Philip I, Duke of Orléans, brother of Louis XIV, King of France. In 1685, after the death of Charles Louis' son, Elector Charles II, King Louis XIV laid claim to his sister-in-law's inheritance. The Germans rejected the claim, in part because of religious differences between local Protestants and the French Catholics, as the Protestant Reformation had divided the peoples of Europe. The War of the Grand Alliance ensued. In 1689, French troops took the town and castle, bringing nearly total destruction to the area in 1693. As a result of the destruction due to repeated French invasions related to the War of the Palatinate Succession coupled with severe winters, thousands of German Calvinist Palatines emigrated in the early 18th century. They fled to other European cities and especially to London (where the refugees were called "the poor Palatines"). In sympathy for the Protestants, in 1709–1710, Queen Anne's government arranged transport for nearly 6,000 Palatines to New York. Others were transported to Pennsylvania, and to South Carolina. They worked their passage and later settled in the English colonies there.

 

In 1720, after assigning a major church for exclusively Catholic use, religious conflicts with the mostly Protestant inhabitants of Heidelberg caused the Roman Catholic Prince-Elector Charles III Philip to transfer his court to nearby Mannheim. The court remained there until the Elector Charles Theodore became Elector of Bavaria in 1777 and established his court in Munich. In 1742, Elector Charles Theodore began rebuilding the Palace. In 1764, a lightning bolt destroyed other palace buildings during reconstruction, causing the work to be discontinued.

 

1803 to 1933

 

Heidelberg fell to the Grand Duchy of Baden in 1803. Charles Frederick, Grand Duke of Baden, re-founded the university, named "Ruperto-Carola" after its two founders. Notable scholars soon earned it a reputation as a "royal residence of the intellect". In the 18th century, the town was rebuilt in the Baroque style on the old medieval layout.

 

In 1810 the French revolution refugee Count Charles Graimberg began to preserve the palace ruins and establish a historical collection. In 1815, the Emperor of Austria, the Emperor of Russia and the King of Prussia formed the "Holy Alliance" in Heidelberg. In 1848, the German National Assembly was held there. In 1849, during the Palatinate-Baden rebellion of the 1848 Revolutions, Heidelberg was the headquarters of a revolutionary army. It was defeated by a Prussian army near Waghaeusel. The city was occupied by Prussian troops until 1850. Between 1920 and 1933, Heidelberg University became a center of notable physicians Czerny, Erb, and Krehl; and humanists Rohde, Weber, and Gandolf.

 

Nazism and the World War II-period

 

During the Nazi period (1933–1945), Heidelberg was a stronghold of the NSDAP/Nazi party, (the National Socialist German Workers' Party) the strongest party in the elections before 1933 (the NSDAP obtained 30% at the communal elections of 1930). The NSDAP received 45.9% of the votes in the German federal election of March 1933 (the national average was 43.9%). In 1934 and 1935 the Reichsarbeitsdienst (State Labor Service) and Heidelberg University students built the huge Thingstätte amphitheatre on the Heiligenberg north of the town, for Nazi Party and SS events. A few months later, the inauguration of the huge Ehrenfriedhof memorial cemetery completed the second and last NSDAP project in Heidelberg. This cemetery is on the southern side of the old part of town, a little south of the Königstuhl hilltop, and faces west towards France. During World War II and after, Wehrmacht soldiers were buried there.

 

During the Kristallnacht on November 9, 1938, Nazis burned down synagogues at two locations in the city. The next day, they started the systematic deportation of Jews, sending 150 to Dachau concentration camp. On October 22, 1940, during the "Wagner Buerckel event", the Nazis deported 6000 local Jews, including 281 from Heidelberg, to Camp Gurs concentration camp in France. Within a few months, as many as 1000 of them (201 from Heidelberg) died of hunger and disease. Among the deportees from Heidelberg, the poet Alfred Mombert (1872–1942) left the concentration camp in April 1941 thanks to the Swiss poet Hans Reinhart but died shortly thereafter due to illness he contracted while held prisoner. From 1942, the deportees who had survived internment in Gurs were deported to Eastern Europe, where most of them were murdered.

 

On March 29, 1945, German troops left the city after destroying three arches of the old bridge, Heidelberg's treasured river crossing. They also destroyed the more modern bridge downstream. The U.S. Army (63rd Infantry, 7th Army) entered the town on March 30, 1945. The civilian population surrendered without resistance.

 

Heidelberg, unlike most German cities and towns, was spared from Allied bombing raids during the war. A popular belief is that Heidelberg escaped bombing because the U.S. Army wanted to use the city as a garrison after the war, but, as Heidelberg was neither an industrial center nor a transport hub, it did not present a tactical or strategic target. Other notable university towns, such as Tübingen and Göttingen, were spared bombing as well. Allied air raids focused extensively on the nearby industrial cities of Mannheim and Ludwigshafen.

 

The U.S. Army may have chosen Heidelberg as a garrison base because of its excellent infrastructure, including the Heidelberg–Mannheim Autobahn (motorway), which connected to the Mannheim–Darmstadt–Frankfurt Autobahn, and the U.S. Army installations in Mannheim and Frankfurt. The intact rail infrastructure was more important in the late 1940s and early 1950s when most heavy loads were still carried by train, not by truck. Heidelberg had the untouched Wehrmacht barracks, the "Grossdeutschland Kaserne" which the US Army occupied soon after, renaming it the Campbell Barracks.

 

History after 1945

 

In 1945, the university was reopened relatively quickly on the initiative of a small group of professors, among whom were the anti-Nazi economist Alfred Weber and the philosopher Karl Jaspers. The surgeon Karl Heinrich Bauer was nominated rector.

 

On 9 December 1945, US Army General George S. Patton was involved in a car accident in the adjacent city of Mannheim and died in the Heidelberg US Army hospital on December 21, 1945. His funeral ceremony was held at the Heidelberg-Weststadt Christuskirche (Christ Church), and he was buried in the 3rd Army cemetery in Luxembourg.

 

During the post-war military occupation, the U.S. Army used the Thingstätte for cultural and religious events. Civilian use started in the early to mid-1980s for occasional concerts and other cultural events. Today, the celebrations on Hexennacht ("Witches' Night"), also called Walpurgis Night), the night of April 30, are a regular "underground" fixture at the Thingstätte. Thousands of mostly young people congregate there to drum, to breathe fire, and to juggle. The event has gained fame throughout the region, as well as a certain notoriety due to the amount of litter left behind. Officially, this event is forbidden due to security concerns. The City declares it will fence the Thingstätte and prosecute any trespassers.

 

In 2022, a mass shooting occurred in the university, killing a woman and injuring three other people. The gunman then committed suicide.

 

Cityscape

 

The old town

 

The "old town" (German: Altstadt), on the south bank of the Neckar, is long and narrow. It is dominated by the ruins of Heidelberg Castle, 80 metres above the Neckar on the steep wooded slopes of the Königstuhl (King's chair or throne) hill.

 

The Main Street (Hauptstrasse), a mile-long pedestrian street, running the length of the old town.

The old stone bridge was erected 1786–1788. A medieval bridge gate is on the side of the old town, and was originally part of the town wall. Baroque tower helmets were added as part of the erection of the stone bridge in 1788.

The Church of the Holy Spirit (Heiliggeistkirche), a late Gothic church in the marketplace of the old town.

The Karls‘ gate (Karlstor) is a triumphal arch in honour of the Prince Elector Karl Theodor, located at Heidelberg's east side. It was built 1775–1781 and designed by Nicolas de Pigage.

The house Zum Ritter Sankt Georg (Knight St. George) is one of the few buildings to survive the War of Succession. Standing across from the Church of the Holy Spirit, it was built in the style of the late Renaissance. It is named after the sculpture at the top.

The Marstall (Stables), a 16th-century building on the Neckar that has served several purposes through its history. It is now a cafeteria for the university.

 

Heidelberg Castle

 

The castle is a mix of styles from Gothic to Renaissance. Prince Elector Ruprecht III (1398–1410) erected the first building in the inner courtyard as a royal residence. The building was divided into a ground floor made of stone and framework upper levels. Another royal building is located opposite the Ruprecht Building: the Fountain Hall. Prince Elector Philipp (1476–1508) is said to have arranged the transfer of the hall's columns from a decayed palace of Charlemagne from Ingelheim to Heidelberg.

 

In the 16th and 17th centuries, the Prince Electors added two palace buildings and turned the fortress into a castle. The two dominant buildings at the eastern and northern side of the courtyard were erected during the rule of Ottheinrich (1556–1559) and Friedrich IV (1583–1610). Under Friedrich V (1613–1619), the main building of the west side was erected, the so-called "English Building".

 

The castle and its garden were destroyed several times during the Thirty Years' War and the Palatine War of Succession. As Prince Elector Karl Theodor tried to restore the castle, lightning struck in 1764, and ended all attempts at rebuilding. Later on, the castle was misused as a quarry; stones from the castle were taken to build new houses in Heidelberg. This was stopped in 1800 by Count Charles de Graimberg, who then began the process of preserving the castle.

 

Although the interior is in Gothic style, the King's Hall was not built until 1934. Today, the hall is used for festivities, e.g. dinner banquets, balls and theatre performances. During the Heidelberg Castle Festival in the summer, the courtyard is the site of open air musicals, operas, theatre performances, and classical concerts performed by the Heidelberg Philharmonics.

 

The castle is surrounded by a park, where the famous poet Johann von Goethe once walked. The Heidelberger Bergbahn funicular railway runs from Kornmakt to the summit of the Königstuhl via the castle.

 

The castle looks over the entire city of Heidelberg and the Neckar Valley.

 

Philosophers' Walk

 

On the northern side of the Neckar is located the Heiligenberg (Saints' Mountain), along the side of which runs the Philosophers' Walk (German: Philosophenweg), with scenic views of the old town and castle. Traditionally, Heidelberg's philosophers and university professors would walk and talk along the pathway. Farther up the mountain lie the ruined 11th-century Monastery of St. Michael, the smaller Monastery of St. Stephen, a Nazi-era amphitheater, the so-called Pagan's hole and the remains of an earthen Celtic hill fort from the 4th century BC.

 

Heidelberg churches

 

There are many historical churches in Heidelberg and its surroundings. The Church of the Holy Spirit has been shared over the centuries since the Protestant Reformation by both Catholics and Protestants. It is one of the few buildings to survive the many wars during the past centuries. It was rebuilt after the French set fire to it in 1709 during the War of the Palatinian Succession. The church has remains of the tombs and epitaphs of the past Palatinate electors. This Church stands in the Marktplatz next to the seat of local government. In 1720, Karl III Philip, Elector Palatine came into conflict with the town's Protestants as a result of giving the Church of the Holy Spirit exclusively to the Catholics for their use. It had previously been split by a partition and used by both congregations. Due to pressure by the mostly Protestant powers of Prussia, Holland, and Sweden, Prince Karl III Philip gave way and repartitioned the church for joint use. In 1936 the separating wall was removed. The church is now exclusively used by Protestants. Furthermore, there is the Catholic Church of the Jesuits. Its construction began in 1712. It was completed with the addition of a bell tower from 1866 to 1872. The church is also home to the Museum für sakrale Kunst und Liturgie (Museum of Ecclesiastical Arts). The oldest church in Heidelberg is the St. Peter's Church (now Lutheran). It was built some time during the 12th century.

 

Tourism

 

In 2004, 81.8% of people worked for service industries, including tourism. As a relic of the period of Romanticism, Heidelberg has been labeled a "Romantic town". This is used to attract more than 11.9 million visitors every year. Many events are organized to attract visitors. One of the biggest tourist attractions is the Christmas market during the winter time.

 

Popular movies, TV and games

 

Heidelberg features in the 1968 film The Girl on a Motorcycle, the university being the ultimate destination of Marianne Faithfull's character.

Heidelberg also features during a mission in the Electronic Arts strategy game Red Alert 3.

Morris from America takes places in Heidelberg.

In the Watchmen TV series which serves as alternate direct sequels to the original Watchmen graphic novel, Dr. Manhattan aka Jonathan "Jon" Osterman aka Calvin "Cal" Abar (né Jelani), is said to be born in Heidelberg, Germany and immigrates to the US along with his father.

Heidelberg is also revealed to be the home town of Sergeant Schultz on Hogan's Heroes.

 

Popular literature

 

Heidelberg Castle forms the setting for the beginning of Mark Twain's story The Awful German Language.

Most of David Lodge's novel Out of the Shelter takes place in Heidelberg in 1951 during the American occupation after World War II.

Heidelberg is the home of a professional Quidditch team operating within the fictional Harry Potter universe: the Heidelberg Harriers have been described as “fiercer than a dragon and twice as clever”.[45]

Heidelberg is the residence of fictional character Nina Fortner/Anna Liebert in the anime/manga series Monster, by Naoki Urasawa.

Heidelberg also features in Somerset Maugham's Of Human Bondage and its film versions.

Heidelberg also is he setting of some German crime novels, for example by Wolfgang Burger (protagonist: Detective Gerlach) or Carlo Schäfer (protagonist: Detective Theurer).

 

(Wikipedia)

 

Heidelberg ([ˈhaɪ̯dl̩bɛɐ̯k], etymologische Bedeutung unsicher) ist eine Großstadt mit 159.245 Einwohnern (31. Dezember 2021) im deutschen Bundesland Baden-Württemberg. Die Stadt liegt am Neckar dort, wo dieser den Odenwald verlässt und in den Oberrheingraben eintritt. Die ehemalige kurpfälzische Residenzstadt ist bekannt für ihre malerische Altstadt, ihre Schlossruine und ihre Ruprecht-Karls-Universität, die die älteste Hochschule auf dem Gebiet des heutigen Deutschlands ist. Die Stadt zieht Besucher und Wissenschaftler aus der ganzen Welt an.

 

Hinsichtlich der Einwohnerzahl ist Heidelberg die fünftgrößte Stadt Baden-Württembergs und auf Platz 52 der größten Städte Deutschlands. Sie ist ein Stadtkreis und zugleich Sitz des umliegenden Rhein-Neckar-Kreises. Das dicht besiedelte Rhein-Neckar-Gebiet, in dem Heidelberg gemeinsam mit den Großstädten Mannheim und Ludwigshafen am Rhein liegt, wird als Metropolregion Rhein-Neckar bezeichnet.

 

Lage

 

Heidelberg liegt zum Teil in der Oberrheinischen Tiefebene überwiegend am linken Ufer des unteren Neckars vor dessen Ausfluss aus dem Odenwald in einer länglich, flussaufwärts sich zuspitzenden Talsohle. Der Neckar fließt hier von Ost nach West, am rechten Neckarufer erhebt sich der Heiligenberg (445 m). Im Süden wird Heidelberg vom Königstuhl (568 m) und vom Gaisberg (375 m) begrenzt. Der Neckar mündet etwa 22 Kilometer nordwestlich, gemessen vom Ende der Talsohle, in Mannheim in den Rhein. Die im 20. Jahrhundert eingemeindeten Orte reichen über das Neckartal in die Bergstraße hinein, die am Rand des Odenwalds entlangführt. Die Stadt liegt in der Metropolregion Rhein-Neckar, einem 2,35 Millionen Einwohner zählenden Verdichtungsraum, der neben Teilen Südhessens und der rheinland-pfälzischen Vorderpfalz in Baden-Württemberg die beiden Stadtkreise Mannheim und Heidelberg sowie die westlichen und südlichen Gemeinden des Rhein-Neckar-Kreises umfasst.

 

Geschichte

 

Die Stadt Heidelberg wurde im 12. Jahrhundert gegründet; ihre Geschichte reicht aber bis in keltische und römische Zeiten zurück. Vom 13. Jahrhundert bis zum Jahr 1720 war Heidelberg Residenz der Pfalzgrafen bei Rhein und Hauptstadt der Kurpfalz.

 

Vorgeschichte

  

Nahe bei Heidelberg, in der Gemeinde Mauer, fand man 1907 in einer Sandgrube den Unterkiefer eines Urmenschen (Unterkiefer von Mauer), einen der ältesten Funde der Gattung Homo in Europa überhaupt. Von dieser ausgestorbenen Hominiden-Art Homo heidelbergensis (Heidelbergmensch) stammt der Neandertaler ab.

 

Kelten

 

Ab etwa 500 v. Chr. gründeten die Kelten auf dem Heiligenberg eine größere befestigte Siedlung. Deren doppelter Ringwall, zum Schutz gegen die vordringenden Germanen angelegt, ist noch zu erkennen. 200 Jahre später wurde diese Anlage aus ungeklärten Gründen aufgegeben.

 

Römer

 

Das römerzeitliche Heidelberg bestand vom 1. bis zum 3. Jahrhundert n. Chr. Um 70 n. Chr. gründeten die Römer ein Lager im heutigen Neuenheim, das um 90 durch zwei steinerne Kastelle ersetzt wurde. Über den Neckar führte zunächst eine hölzerne Brücke, ab circa 200 eine Steinpfeilerbrücke. Auf dem Gipfel des Heiligenbergs entstand ein Merkurtempel, auch der Mithras-Kult war in Heidelberg verbreitet. Der Hauptort der Region war in römischer Zeit das benachbarte Lopodunum (heute Ladenburg), aber auch um das Militärlager in Heidelberg (dessen lateinischer Name unbekannt ist) entwickelte sich ein florierendes Töpfereizentrum.

 

Nach 260 mussten sich die Römer vor dem Germanenstamm der Alamannen, der den Limes durchbrochen hatte und in römisches Territorium eingefallen war, an den Rhein zurückziehen. Der Sieg des Merowingerkönigs Chlodwig I. über die Alamannen im Jahr 506 machte Heidelberg schließlich zu einem Teil des Frankenreichs, zugleich wurde das Gebiet christianisiert.

 

Mittelalter

 

870 wurde auf dem Gipfel des Heiligenbergs an Stelle des alten Merkurtempels das Michaelskloster als Filialkloster des Klosters Lorsch, das zu jener Zeit mit dem Bistum Worms um die Vorherrschaft in der Region rang, gegründet. Später folgten eine weitere Filiale, das Stephanskloster, und das Stift Neuburg.

 

Die älteste schriftliche Erwähnung Heidelbergs stammt aus dem Jahr 1196. Es ist aber davon auszugehen, dass der Ort bereits im Laufe des 12. Jahrhunderts entstanden war. Zu jener Zeit war Heidelberg im Besitz des Bistums Worms und bestand aus der Oberen Burg auf der Molkenkur am Hang des Königsstuhls und einem Burgweiler im Bereich der Peterskirche am Fuße des Berges. Viele der heutigen Stadtteile Heidelbergs gehen auf Dörfer zurück, die schon zur Frankenzeit im 6. Jahrhundert entstanden waren. Einige von ihnen wurden im Lorscher Codex erstmals urkundlich erwähnt, Neuenheim und Handschuhsheim etwa im Jahr 765.

 

Der Vorgängerbau des Heidelberger Schlosses wurde im 13. Jahrhundert auf dem Jettenbühl errichtet. Wohl zur gleichen Zeit wurde die Stadt im Bereich zwischen Königstuhl und Neckar planmäßig mit einem rechtwinkligen Grundriss und dem Marktplatz im Zentrum angelegt. Diese Stadtanlage nahm den östlichen Teil der heutigen Altstadt bis zur Grabengasse ein. Sie war von einer Stadtmauer umgeben, über den Neckar führte eine Brücke.

 

Kaiser Friedrich I. Barbarossa hatte 1156 seinen Halbbruder Konrad den Staufer zum Pfalzgrafen bei Rhein ernannt. Die Pfalzgrafschaft wurde später von der Dynastie der Wittelsbacher regiert und entwickelte sich zu einem größeren Territorialgebilde innerhalb des Heiligen Römischen Reichs. Im Jahr 1225 erhielt der Pfalzgraf bei Rhein das vormals Wormser Heidelberg als Lehen. In der Goldenen Bulle wurde 1356 den Pfalzgrafen bei Rhein die Kurwürde verliehen. Von da an waren sie als Kurfürsten von der Pfalz bekannt, ihr Herrschaftsgebiet wurde als Kurpfalz bezeichnet. Anfangs hatten die Pfalzgrafen keine feste Residenz, sondern hielten sich an verschiedenen Orten ihres Herrschaftsbereichs auf. Schon im 13. Jahrhundert hatte Heidelberg den Charakter einer Residenzstadt entwickelt. Als im 14. Jahrhundert die Reiseherrschaft aufgegeben wurde, konnte sich die Stadt gegen Neustadt an der Haardt durchsetzen und wurde zur Hauptstadt der Kurpfalz.

 

Im Jahr 1386 gründete Ruprecht I. die Universität Heidelberg als dritte Hochschule im Heiligen Römischen Reich (nach Prag und Wien). Sie ist die älteste Universität in Deutschland. 1392 wurde Heidelberg umfangreich erweitert, das Stadtgebiet nahezu verdoppelt und entsprach der heutigen Altstadt. Von der Herrschaft Ruprechts III., der im Jahr 1400 zum römisch-deutschen König gewählt wurde, profitierte Heidelberg durch den Bau der Heiliggeistkirche. Seine Nachfolger machten die Universität Heidelberg gegen Ende des 15. Jahrhunderts zu einer Hochburg des frühen Humanismus.

 

Neuzeit

 

Martin Luthers reformatorische Ideen hatten sich schon in der ersten Hälfte des 16. Jahrhunderts in Südwestdeutschland verbreitet. Die Bevölkerung entschied sich 1545/1546 für die Annahme des neuen Glaubens, dessen Einführung Paul Fagius im Auftrag von Friedrich II. vorbereiten sollte.[14] Unter Kurfürst Ottheinrich (1556–1559) wurde in der Kurpfalz schließlich die Reformation eingeführt. Nach dem Übergang zum Calvinismus zog Heidelberg Studenten und Wissenschaftler aus ganz Westeuropa an und galt nach Leiden als drittes Genf. So erschien 1563 in Heidelberg der Heidelberger Katechismus und 1572 die erste deutsche Gesamtübersetzung der Institutio Christianae Religionis, des Hauptwerks von Johannes Calvin. Gegen Ende des Jahrhunderts wurde in Heidelberg eine Vielzahl prächtiger Renaissancebauten errichtet, die im Pfälzer Erbfolgekrieg allesamt zerstört wurden – lediglich die Fassade des Hauses zum Ritter überstand die Verheerungen. Auch das Schloss wurde damals wesentlich erweitert und von der mittelalterlichen Burg zu einer neuzeitlichen Residenz umgestaltet.

 

Um seiner Gattin, der englischen Königstochter Elisabeth Stuart, ein standesgemäßes Hofleben bieten zu können, ließ Kurfürst Friedrich V. (1610–1623) das Heidelberger Schloss durch den Bau des Hortus Palatinus umgestalten. Auf politischem Terrain war Friedrich als Führer der Protestantischen Union in die Wirren des Dreißigjährigen Kriegs verwickelt, als er sich 1619 zum böhmischen König wählen ließ. Er konnte sich aber nicht gegen den katholischen Kaiser durchsetzen und wurde 1620 in der Schlacht am Weißen Berge geschlagen. Wegen seiner kurzen Herrschaft ging er als Winterkönig in die Geschichte ein. In den ersten Wochen des Septembers 1622 belagerte Tilly als Heerführer der Katholischen Liga Heidelberg erfolgreich. Die Einnahme Heidelbergs erfolgte am 16. September. Die Stadt blieb, wie die ganze rechtsrheinische Kurpfalz, bis zu den Friedensschlüssen von Münster und Osnabrück bayerisch besetzt (während die linksrheinische Kurpfalz spanisch wurde). Allerdings wurde die Stadt wiederholt erobert und war zwischen 1632 und 1634 von schwedischen Truppen besetzt. Während dieser Zeit schenkte Herzog Maximilian I. von Bayern die Bibliotheca Palatina Papst Gregor XV. Sie wird seitdem in der Bibliotheca Vaticana verwahrt (und hat auf diese Weise die spätere Zerstörung Heidelbergs durch die Truppen Ludwigs XIV. im Pfälzischen Erbfolgekrieg sicher überdauert). Heidelberg wurde vom Krieg schwer getroffen, die Bevölkerung litt große Not. Im Westfälischen Frieden, der 1648 den Dreißigjährigen Krieg beendete, wurde die Kurpfalz wiederhergestellt, sie verlor aber viel von ihrem politischen Gewicht.

 

Als Kurfürst Karl II. 1685 kinderlos verstarb, erlosch die Linie Pfalz-Simmern des Hauses Wittelsbach, und die Kurfürstenwürde ging auf die katholische Nebenlinie Pfalz-Neuburg über. Aus den Erbansprüchen, die der französische König Ludwig XIV. nun mit Verweis auf seine Schwägerin Elisabeth Charlotte (besser bekannt als Liselotte von der Pfalz) erhob, resultierte der Pfälzische Erbfolgekrieg. Im Verlaufe dieses Krieges wurde Heidelberg zweimal, 1688 und 1693, von französischen Truppen eingenommen und dabei komplett verwüstet. Nachdem der Erbfolgekrieg 1697 beendet war, baute man das zerstörte Heidelberg im Stil des Barock auf mittelalterlichem Grundriss wieder auf. Die nunmehr katholischen Kurfürsten siedelten in der Stadt Jesuiten an.

 

Das Heidelberger Schloss war nach der Zerstörung durch die Franzosen unbewohnbar, entsprach aber ohnehin nicht mehr dem barocken Zeitgeschmack, der großzügige Schlossanlagen nach dem Vorbild von Versailles bevorzugte. Pläne, eine solche Residenz in der Ebene im Bereich des heutigen Stadtteils Bergheim zu bauen, scheiterten am Widerstand der Heidelberger Bürgerschaft, und so entschloss sich Karl III. Philipp 1720 nach einem Streit mit den Heidelberger Protestanten um die evangelische Heiliggeistkirche, die der katholische Kurfürst für sich beanspruchte, seine Residenz nach Mannheim zu verlegen. In der Quadratestadt, die dem barocken Zeitgeist und dem Repräsentationsinteresse des Kurfürsten weitaus mehr entsprach als das mittelalterliche Heidelberg, ließ er das prunkvolle Schloss Mannheim errichten. Heidelberg verlor seine Stellung als politisches Machtzentrum und litt auch ökonomisch durch den Weggang des Hofstaats. Von der Herrschaftszeit Kurfürst Carl Theodors (1743–1799) profitierte aber auch Heidelberg durch den Bau der Alten Brücke und des Karlstores. Die Instandsetzung des Schlosses wurde 1764 nach einem verheerenden Blitzschlag wieder eingestellt.

 

1803 bis 1933

 

Im Reichsdeputationshauptschluss des Jahres 1803 wurde die Kurpfalz aufgelöst, die rechtsrheinischen Gebiete und somit auch Heidelberg wurden dem bald darauf zum Großherzogtum erhobenen Baden zugeschlagen. Der badische Großherzog Karl Friedrich (1771–1811) machte die Hochschule zu einer staatlich finanzierten Lehranstalt und verhalf ihr zum Wiederaufstieg zu einer renommierten Bildungsstätte. Ihm und dem Universitätsgründer, Kurfürst Ruprecht I., zu Ehren erhielt die Universität Heidelberg den neuen Namen „Ruprecht-Karls-Universität“.

 

Anfang des 19. Jahrhunderts wurde die Neckarstadt zu einem der wichtigsten Orte der deutschen Romantik, begünstigt durch die schöne Landschaft und die pittoreske Schlossruine. Das Wirken von Dichtern wie Friedrich Hölderlin, Ludwig Achim von Arnim, Clemens Brentano und Joseph von Eichendorff wurde als „Heidelberger Romantik“ bekannt. Arnim und Brentano veröffentlichten zwischen 1806 und 1808 in Heidelberg unter dem Titel Des Knaben Wunderhorn eine Sammlung deutscher Volkslieder. Auch ein Künstlerzirkel um die Maler Carl Philipp Fohr, Carl Rottmann und Ernst Fries entstand in Heidelberg.

 

Während des Vormärzes wurden an der Heidelberger Universität nationale, liberale und demokratische Ideen verbreitet. Nach Beginn der Märzrevolution versammelten sich am 5. März 1848 liberale und demokratische Politiker aus Südwestdeutschland zur Heidelberger Versammlung, die maßgebliche Impulse zum Vorparlament und somit zur Konstituierung der Frankfurter Nationalversammlung setzte. Nach dem Scheitern der Nationalversammlung wurde der Maiaufstand in Baden von zu Hilfe gerufenen preußischen Truppen niedergeschlagen. Auch in Heidelberg kam es zu Kämpfen gegen liberale Freischärler.

 

Die Industrialisierung ging an der Neckarstadt ohne größere Spuren vorbei. Der Tourismus entwickelte sich ab dem frühen 19. Jahrhundert, vor allem ab dem Anschluss der Stadt an das Eisenbahnnetz im Jahr 1840, zu einem wichtigen Wirtschaftsfaktor in Heidelberg, ebenfalls nahm die Zahl der Studenten zu, von denen viele den Studentenverbindungen angehörten. Joseph Victor von Scheffels Gedicht Alt-Heidelberg, du feine (später in der vertonten Version ein populäres Studentenlied) und das 1901 uraufgeführte Schauspiel Alt-Heidelberg machten Heidelberg zu einem Sinnbild des Studentenlebens im 19. Jahrhundert.

 

Im letzten Viertel des 19. Jahrhunderts erlebte Heidelberg eine rasante Expansion, als das Stadtgebiet durch zahlreiche Eingemeindungen vergrößert wurde. Die Einwohnerzahl Heidelbergs stieg von 20.000 im Jahr 1871 auf 85.000, also mehr als das Vierfache, im Jahr 1933. Zugleich wurde die Infrastruktur mit der Einführung der Straßenbahn und der Bergbahn sowie der Kanalisierung des Neckars (in den 1920er Jahren) ausgebaut. 1930 ermöglichten großzügige Spenden von einflussreichen US-Bürgern den Bau des Hörsaalgebäudes der Neuen Universität am Universitätsplatz. Eine Gedenkplakette im Innern des Hörsaalgebäudes nennt unter anderem die Familie Chrysler.

 

Die Wahlergebnisse der NSDAP lagen in Heidelberg meist über dem Durchschnitt der Ergebnisse im Reich oder in Baden: Bei der Reichstagswahl am 20. Mai 1928 im Reich 2,6 %, in Baden 2,9 % und in Heidelberg 4,4 %; bei der Reichstagswahl am 14. September 1930 im Reich 18,3 %, in Baden 19,2 % und in Heidelberg 30,2 %.

 

Zeit des Nationalsozialismus und Zweiter Weltkrieg

 

Nach der Machtergreifung der Nationalsozialisten am 30. Januar 1933 begann eines der dunkelsten Kapitel der Stadt, die organisierte Diskriminierung von Juden und anderen „Nichtariern“. Die NSDAP wurde bei den Reichstagswahlen vom 5. März 1933 mit 45,8 % der abgegebenen Stimmen (Reich: 43,9 %; Baden: 45,4 %) die stärkste Partei in der Stadt. Im April 1933 wurden alle „nichtarischen“ Beamten zwangsbeurlaubt, bis 1939 verlor die Heidelberger Universität mehr als ein Drittel ihres Lehrkörpers aus rassistischen oder politischen Gründen (1930 waren 9 % des Lehrkörpers jüdischer Konfession). Während der Reichspogromnacht am 9. November 1938 brannten Heidelberger Nationalsozialisten die Synagogen in der Altstadt und in Rohrbach nieder. Zeitgleich zerstörten sie den Betsaal in der Plöck 35 und verwüsteten bzw. plünderten zahlreiche Geschäfte und Wohnungen jüdischer Bürger vor den Augen der Bevölkerung und der Polizei. Am nächsten Tag wurden 150 Heidelberger Juden in das Konzentrationslager Dachau zur vorgeblichen Schutzhaft verschleppt, um sie zur Emigration zu nötigen und ihr Vermögen zu arisieren. Am 22. Oktober 1940 wurden in der „Wagner-Bürckel-Aktion“ über 6000 badische Juden, darunter 280 aus Heidelberg, in das Internierungslager Camp de Gurs nach Südwestfrankreich deportiert. Nur wenige überlebten.

 

Als sichtbare bauliche Hinterlassenschaft steht die Thingstätte auf dem Heiligenberg, eine zwischen 1934 und 1935 vom Reichsarbeitsdienst und Heidelberger Studenten errichtete Freilichtbühne. Ebenso wurde der Ehrenfriedhof auf dem Ameisenbuckel 1934 vom Reichsarbeitsdienst angelegt. 1935 wurde die Reichsautobahn Heidelberg–Mannheim eingeweiht, heute als A 656 bekannt, und an beiden Endstücken, in Mannheim und Heidelberg, auf Bundesstraßenniveau herabgesetzt, heute die B 37. Bis in die späten 1990er Jahre führte die A 656 direkt nach Mannheim und Heidelberg hinein.

 

Das mit Lazaretten angefüllte Heidelberg überstand als eine der wenigen deutschen Großstädte den Zweiten Weltkrieg nahezu unversehrt. Den ersten Luftangriff flogen die Alliierten in der Nacht vom 19. auf den 20. September 1940, als der Stadtteil Pfaffengrund von Bomben getroffen wurde. Am 23. September 1940 folgte als Vergeltung für diesen Angriff auf Heidelberg ein deutscher Luftangriff auf Cambridge. Kleinere Luftangriffe in den Jahren 1944 und 1945 richteten nur geringe Schäden an. Von den 9.129 Wohngebäuden Heidelbergs wurden insgesamt 13 total zerstört (0,14 %), 32 schwer beschädigt (0,35 %), 80 mittelgradig (0,87 %) und 200 leicht beschädigt (2,19 %). Von 25 933 Wohnungen wurden 45 total zerstört (0,17 %) und 1 420 beschädigt (5,47 %). Der Wohnraumverlust durch Luftangriffe betrug insgesamt 0,8 %. Güterbahnhof und Tiergarten wurden durch Bomben bzw. Artilleriebeschuss schwer beschädigt. Durch Luftangriffe kamen in Heidelberg insgesamt 241 Menschen ums Leben.

 

Warum Heidelberg fast verschont blieb, ist nicht gänzlich klar. Zahlreiche Zeitzeugen aus Altstadt, Weststadt und Pfaffengrund berichten davon, dass in Heidelberg wenige Monate vor dem US-Einmarsch Flugblätter abgeworfen wurden mit der Aufschrift „Heidelberg wollen wir schonen, denn wir wollen selbst drin wohnen“; lediglich der genaue Wortlaut variiert geringfügig je nach Bericht. Die Ankündigung der Verschonung und Befreiung wurde von allen Zeitzeugen weggeworfen, sodass bis heute kein Exemplar archiviert werden konnte.

 

Bei ihrem Rückzug am 29. März 1945 sprengte die Wehrmacht u. a. die Alte Brücke. Am 30. März marschierten die amerikanischen Truppen der 63rd Infantry Division der 7. US-Armee ein, ohne auf nennenswerten Widerstand zu treffen. Sie konnten viele Gebäude in der Stadt für ihre Zwecke übernehmen, u. a. die Großdeutschland-Kaserne, die seitdem den Namen Campbell Barracks trägt. Bis Kriegsende war dort das deutsche Infanterieregiment 110 stationiert, das der 33. Infanteriedivision und ab Ende 1940 der 112. Infanteriedivision unterstellt und im Frankreich- und Russlandfeldzug eingesetzt worden war.

 

Nach dem Zweiten Weltkrieg

 

Das unversehrte Heidelberg zog nach dem Zweiten Weltkrieg viele ausgebombte und vertriebene Menschen an. Heidelberg wurde Teil der amerikanischen Besatzungszone und Standort hoher Kommandostellen der US-Armee und später auch der NATO. Dafür enteigneten die amerikanischen Behörden Immobilien, was zunächst für Unmut sorgte. Von 1948 bis 2013 waren die Campbell Barracks in Heidelberg Sitz des Hauptquartiers der United States Army Europe (USAREUR), der früheren 7. US-Armee. Bis 2013 war die Stadt zudem Sitz des NATO-Landhauptquartiers Mitteleuropa.

 

Im Oktober 2009 wurde bekanntgegeben, dass das Hauptquartier von USAREUR nach Wiesbaden verlegt werden sollte. Im August 2011 verließ das traditionsreiche V. US Army Corps Heidelberg und zog nach Wiesbaden um. Im September 2013 wurden die Campbell Barracks offiziell von der US-Armee geschlossen. Mit dem Umzug in das neue Hauptquartier nach Wiesbaden-Erbenheim ging 2013 in Heidelberg die 65 Jahre währende Geschichte der USAREUR – und der amerikanischen Truppen generell – zu Ende. Im Jahre 2008 hatten die amerikanischen Streitkräfte noch fast 200 Hektar Fläche belegt, unter anderem für zwei Kasernen, zwei Wohnsiedlungen sowie ein Militärkrankenhaus (Nachrichten Kaserne). 2010 lebten rund 16.000 US-Amerikaner in Heidelberg; die Amerikaner hatten damals also einen Anteil an der Heidelberger Bevölkerung von zehn Prozent.

 

Die Ruprecht-Karls-Universität nahm im Januar 1946 als zweite westdeutsche Hochschule nach Göttingen den Lehrbetrieb wieder auf. Schon vor dem Krieg waren vereinzelte Einrichtungen der Universität vom Altstadtcampus nach Neuenheim auf die andere Neckarseite verlegt worden, ab 1951 begann man dann mit dem Aufbau eines komplett neuen Campus, des Neuenheimer Feldes, am westlichen Stadtrand. Mitte der 1970er Jahre war der Ausbau des 120 Hektar großen Geländes im Wesentlichen beendet. 1955 wurde der Hauptbahnhof an seine heutige Stelle rund 1,2 Kilometer westlich des alten Standortes verlegt. Die freigewordene Fläche nutzte man für den Bau zahlreicher Verwaltungsgebäude an der Kurfürstenanlage. Um der wachsenden Einwohnerzahl Heidelbergs Rechnung zu tragen, entstanden in den 1960er und 1970er Jahren im Süden der Stadt mit Boxberg und Emmertsgrund zwei gänzlich neue Wohngebiete.

 

Mit der Eingemeindung der im Neckartal gelegenen Gemeinde Ziegelhausen war die flächenmäßige Expansion Heidelbergs 1975 abgeschlossen. Während der Amtszeit von Oberbürgermeister Reinhold Zundel (1966 bis 1990) wurde die Altstadt saniert, die Hauptstraße mit 1,6 Kilometern Länge in eine der längsten Fußgängerzonen Europas umgewandelt und der Bismarckplatz erhielt seine heutige Form.

 

In den 1970er und 1980er Jahren verübte die Terrororganisation RAF in Heidelberg zwei Anschläge gegen amerikanische Militäreinrichtungen. Am 24. Mai 1972 wurden durch einen Sprengstoffanschlag auf das US-Hauptquartier der 7. US-Armee in den Campbell Barracks die amerikanischen Soldaten Clyde R. Bonner, Charles L. Peck sowie Ronald A. Woodward getötet und fünf weitere Personen schwer verletzt. Das Attentat vom 15. September 1981 auf den Oberbefehlshaber der US-Landstreitkräfte in Europa, General Frederick James Kroesen, mit einer reaktiven Panzerbüchse des sowjetischen Typs RPG-7 am Heidelberger Karlstor scheiterte, da das LKA Baden-Württemberg ihm kurz zuvor eine gepanzerte Mercedes-Benz-Limousine zugeteilt hatte, nachdem verdächtige Personen bei der Observation Kroesens beobachtet worden waren.

 

Ein Antrag auf die Aufnahme des Schlosses und der Altstadt in die UNESCO-Liste des Weltkulturerbes wurde 2005 und 2007 abgelehnt.

 

Am Mittag des 24. Januar 2022 schoss ein 18-jähriger in einem Hörsaal des Centre for Organismal Studies der Universität auf dort anwesende Personen, wobei es drei Verletzte und ein Todesopfer gab. Der Täter beging anschließend Suizid.

 

Kultur und Sehenswürdigkeiten

 

Bauwerke und Anlagen

 

Heidelberg ist eine der wenigen deutschen Großstädte, die im Zweiten Weltkrieg nicht zerstört wurden. Eine Besonderheit ist die barocke Altstadt, die – nach den Zerstörungen in den Jahren 1689 und 1693 – auf mittelalterlichem Grundriss neu errichtet wurde. In der Altstadt, die mit 1,6 km Länge eine der längsten Fußgängerzonen Europas hat, befinden sich auch die meisten der bedeutenden Bauwerke. Im gesamten Stadtgebiet stehen etwa 2830 Gebäude unter Denkmalschutz (Stand: April 2017).

 

Schloss

 

Das Heidelberger Schloss ist eine der berühmtesten Ruinen Deutschlands und das Wahrzeichen der Stadt. Das Bauwerk entstand ursprünglich als wehrhafte Burg an strategisch günstiger Lage oberhalb einer Verengung des Neckartals und wurde später zur prachtvollen Residenz der Kurfürsten von der Pfalz ausgebaut. Seit den Zerstörungen 1689 und 1693 im Pfälzischen Erbfolgekrieg wurde das Schloss nur teilweise restauriert. 1764 besiegelte ein weiterer Brand nach Blitzschlag das Los des damals gerade renovierten Schlosses. Es wurde aufgegeben und die Ruine als Steinbruch (Baumaterial) für das neue Schwetzinger Sommerschloss und später für die Heidelberger Bürger verwendet, bevor es Ende des 18. Jahrhunderts von Literaten entdeckt und als Sinnbild für die Vergänglichkeit, in der Epoche der napoleonischen Kriege aber auch als patriotisches Monument begriffen wurde. Die Schlossruine erhebt sich 80 Meter über dem Talgrund am Nordhang des Königstuhls und dominiert von dort das Bild der Altstadt. Der Ottheinrichsbau, einer der Palastbauten des Schlosses, gehört zu den bedeutendsten Bauwerken der Renaissance nördlich der Alpen.

 

Alte Brücke

 

Der offizielle Name der Alten Brücke ist Karl-Theodor-Brücke. Sie gehört zu Deutschlands ältesten Brückenbauten und wurde 1284 erstmals urkundlich erwähnt. Es gab viele Vorgängerbauten aus Holz, die jedoch wiederholt durch Eisgang zerstört wurden. In ihrer heutigen Form wurde sie 1788 erbaut, jedoch wurden gegen Ende des Zweiten Weltkrieges zwei Pfeiler von der Wehrmacht gesprengt, um die vorrückenden alliierten Truppen aufzuhalten. Im Jahr 1947 war die Brücke vollständig rekonstruiert.

 

Bedeutende Kirchen

 

Die Heiliggeistkirche ist die bekannteste Kirche Heidelbergs. Sie steht im Zentrum der Stadt, nur unweit des Heidelberger Schlosses. Ihre Fassade prägt zusammen mit dem Schloss die Silhouette der Neckarstadt. Sie diente einst als Aufbewahrungsort der berühmten Bibliotheca Palatina, doch während des Dreißigjährigen Krieges wurde die Sammlung von Handschriften und frühen Drucken von Kurfürst Maximilian I. geraubt und dem Papst als Geschenk überreicht.

 

Die älteste Kirche der Heidelberger Altstadt ist die Peterskirche. Es wird vermutet, dass die Peterskirche schon vor der Gründung Heidelbergs errichtet wurde. Ihr Alter wird auf etwa 900 Jahre geschätzt. Im Spätmittelalter wurde sie zur Universitätskapelle. Sie dient als letzte Ruhestätte für etwa 150 Professoren und kurfürstliche Hofleute. Unter anderem ist hier auch Marsilius von Inghen begraben, der Gründungsrektor der Universität Heidelberg. Zum 400. Geburtstag Martin Luthers wurde an der Ostseite 1883 die Luthereiche gepflanzt.

 

Unweit befindet sich die im Jahr 1749 fertiggestellte Jesuitenkirche. Sie ist das Wahrzeichen der Gegenreformation in Heidelberg und bildete einst den Mittelpunkt des ehemaligen Jesuitenviertels.

 

Repräsentative Kirchbauten des Historismus entstanden Anfang des 20. Jahrhunderts in der planmäßig angelegten Weststadt: die evangelische Christuskirche (1904) und die katholische Bonifatiuskirche (1903).

 

Historische Bauwerke

 

Eines der ältesten noch erhaltenen Gebäude in der Heidelberger Altstadt ist das Hotel „Zum Ritter“. Es wurde 1592 von einer Tuchhändlerfamilie erbaut. Mit seinem Standort in der Altstadt gegenüber der Heiliggeistkirche ist es eine der meistbesuchten Sehenswürdigkeiten Heidelbergs.

 

Am östlichen Rand der Altstadt steht das Karlstor, ein freistehender Torbogen, welcher ein Geschenk der Bürger Heidelbergs an den Kurfürsten Karl Theodor war. Die Bauarbeiten dauerten sechs Jahre und wurden 1781 abgeschlossen. Das Karlstor ist dekoriert, unter anderem befinden sich das Wappen des Kurfürsten sowie Porträts von ihm und seiner Ehefrau auf dem Torbogen.

 

In der Altstadt befinden sich weitere historische Gebäude der Universität Heidelberg. Eines der bedeutendsten ist die Universitätsbibliothek, in der die zentrale Bibliothek der Universität und ein Museum mit alten Handschriften und Codices, ebenfalls Teil des Buchbestandes der Universität, untergebracht sind. Eine davon ist der Codex Manesse, die umfangreichste und berühmteste deutsche Liederhandschrift des Mittelalters. Die gesamte Bibliothek befindet sich in einem klassizistischen Gebäude aus rotem Sandstein.

 

Historische Orte

 

Einen berühmten und oft dargestellten Ausblick auf die Heidelberger Altstadt hat man vom Philosophenweg. Der Weg beginnt im Stadtteil Neuenheim, führt halb auf den Heiligenberg, welcher sich auf dem dem Heidelberger Schloss gegenüberliegenden Neckarufer befindet, und zieht sich dann oberhalb vom Neckar durch das Tal bis nach Ziegelhausen.

 

Der Bergfriedhof ist eine der bekanntesten letzten Ruhestätten Deutschlands. Viele bedeutende Persönlichkeiten wie der erste Reichspräsident Friedrich Ebert oder die Wissenschaftler Carl Bosch und Robert Bunsen liegen hier begraben. Zahlreiche Denkmäler erinnern an die Opfer vergangener Kriege und des Holocaust.

 

(Wikipedia)

National shrine of our Lady of Lourdes, Q.C.

 

Our Lady of Lourdes was the title given to the Blessed Virgin Mary when she appeared in a vision with St. Bernadette in Lourdes, France.

 

[edit] Origin

 

Bernadette Soubirous was the daughter of a flour miller in Lourdes, France. When affliction hit their family, they had to move to a former jail house. Bernadette's aunt took her and brought her to another village to do household chores and to study catechism. Being simple and illiterate, she did not learn much. Back in Lourdes, while she was accumulating firewood together with her sister, Antoinette, and Jeanne, her neighbor, they took a road that brought them to an intersection between a river and a mill. Fearing that her asthma would attack, Bernadette slowly took off her socks and crossed the river with her companions who went ahead.

 

Our Lady appeared to Bernadette in a vision with a strong blast of wind and sparks of light. She looked up towards the grotto. She tried to brush off the image with her rosary. To her astonishment, the Lady brought out her own rosary and prayed along with her. There were 18 apparitions that transpired, each event closely following the other and capturing Bernadette in a trance. Their sequence is as follows:

 

February 11, 1858 - Bernadette prayed the rosary with Our Lady.

February 14, 1858 - Our Lady came closer to Bernadette to establish her heavenly origins.

February 18, 1858 - Fellowship members came along with Bernadette to validate Our Lady's messages. Our Lady asked Bernadette to come back to the grotto with a lighted candle, promising eternal salvation.

February 19, 1858 (4th to 14th apparitions) - Our Lady asked for prayers, sacrifice and for sinners to repent. She ordered Bernadette dig at the ground, and a spring immediately bubbled up and soon gushed forth. She wished for a chapel to be built on the spot and processions to be made to the grotto. Many ill people came to plunge into the spring water and recovered instantly. Fr. Perymale, Bernadette's pastor, sent her off to ask what the Lady's name was.

March 25, 1858 - Our Lady declared that she was the Immaculate Conception.

April 7, 1858 - During this apparition, Bernadette unknowingly held her hands for hours in the candle without being burned.

The apparitions at Lourdes led the Pope to recognize the Dogma of the Immaculate Conception on December 8, 1854. According to the dogma, Mary was conceived without original sin.

 

Bernadette lived with her parents for two years after the apparition before joining the sisters of Charity at Nevers, France. She died of asthma, tuberculosis and bone impairment at the age of thirty five.

 

[edit] Image

 

Our Lady of Lourdes is dressed in white with white veil, blue belt and yellow rose on the feet. Three elements of nature are associated with Lourdes. The element of water which was dug up by St. Bernadette, the element of fire from the candle that Mary asked Bernadette to light, and the rocky cave where Our Lady appeared.

 

[edit] Veneration

 

The image of Our Lady of Lourdes in the Philippines is venerated all over the country, particularly at the Lourdes Shrine in Quezon City. Another place of devotion is at the Lourdes Grotto in Baguio City with its long flight of steps going up the hill. The country's locally carved Lourdes image was operated by the Order of the Friars Minor Capuchins (OFM Cap) headed by Fr. Bernardo of Cleza. Filipino sculptor, Manuel Flores, carved the statue for the Capuchin's garden grotto, which was later transferred to a side altar inside the Capuchin chapel in Intramuros, Manila. The Confraternity of Lourdes was established in the chapel in May 1893, because the image has attracted a large number of devotees.

 

In 1894, Fr. Cleza instructed Flores to make a bigger statue of the Virgin. Many miraculous recoveries occurred before the statue. Eventually, the Capuchin chapel was made into a church wherein the image had been installed. The church was gutted by fire during the World War II but the statue of the Virgin was left unharmed.

 

After the war, the Capuchins bought a new property on Retiro St. Quezon City which became the permanent location of the Lourdes Church in the Philippines. It was blessed on August 15, 1951. It was declared an Archdiocesan Shrine in February 1987. It was declared a National Shrine by the Catholic Bishops' Conference of the Philippines on January 30, 1996.

 

[edit] The Archonfraternity of Lourdes in The Philippines (Arch-Con)

 

The Archonfraternity of Lourdes in The Philippines was established at the same time the Lourdes devotion was launched in the 1890s. There are a couple of hundred confraternities under the Arch-con that meet twice a year for the Marian Symposia and once every two years for the national convention. The feast of Lourdes is celebrated every February 11 wherein a grand penitential procession is held at dawn by the devotees holding lighted torches on bare feet while chanting canticles.

 

This unconventional headstone features three owls on top, each with an O on its breast. It's hard to read but inscription reads, in part, "Marconi Nest No. 1787."

 

This suggests that the interred was a member of the Order of the Owls, a fraternal and mutual aid organization for white male business owners. Unlike most fraternal groups of the era, they did not require their members to be affiliated with with any given religion and, on paper anyway, even atheists were eligible to join. My research suggests that the Owls were predominantly Catholics.

 

Unfortunately, patriarchy seemed well intact with the group. Part of their "catechism" states the "Owls…respect and honor their women" [emphasis mine]. And in 1921 their founder and "supreme president" was convicted and sentenced for transporting a woman across state lines for unspecified "immoral purposes."

 

Racism too. They sued a group called the Afro-American Order of Owls but only managed to prevent them from using the abbreviation A.A.O.O.O.

 

Still, from a taphophile angle, this headstone is rare find.

 

(My sources were Wikipedia and the sources cited therein.)

Fruitful and barren years,

food and drink,

health and sickness,

riches and poverty,

indeed, all things,

come to us not by chance

but by His fatherly hand.

 

♬: Lords Day 10 - Heidelberg Catechism

 

→: I know these grass pictures aren't overly exciting but man this morning, looking out my window and seeing the sunlight touch all these little drops so perfectly I couldn't help myself. I can see/smell that fall is coming and although summer is my favourite season, I'm loving the crisp air and changing leaves.

 

Ps. This was taken with my cheap ($20) wide angle lens which I just found out screws in half to become macro! :)

 

Seriously View On White

 

+3 in comments

Manuscript title: Codex Testeriano Bodmer

 

Manuscript summary: Testeriano denotes catechism manuscripts in a pictographic script attributed to the Franciscan friar and missionary Jacobo de Testera (16th century). Writing had already developed in 12th century Central America as a mixture of ideograms, pictograms and phonetic symbols, but the original handwritten witnesses thereof were destroyed in the Spanish Conquest in the 16th century. In order to communicate with the indigenous population, Christian missionaries later adopted this writing system, but they invented many symbols since the goal was to communicate a new, Christian content. For instance, three crowned heads represent the Trinity and thus God, while two crowned heads with key and sword represent the apostles Peter and Paul. The manuscript is read from left to right across both pages; different parts are separated by decorative vertical vignettes. The manuscript contains several short prayers (among them pp. 1v-2r Persignum, 2v-4r Ave Maria, 4v-8r Credo) and a long prayer (pp. 27v-35r) which represents a repetition of the Christian doctrine.

 

Origin: Mexico

 

Period: 16th century

 

Image source: Cologny, Fondation Martin Bodmer, Cod. Bodmer 905: Codex Testeriano Bodmer (www.e-codices.unifr.ch/en/list/one/fmb/cb-0905).

  

John 1:12–13 (ESV)

12 But to all who did receive him, who believed in his name, he gave the right to become children of God, 13 who were born, not of blood nor of the will of the flesh nor of the will of man, but of God.

 

FAITH—Faith is in general the persuasion of the mind that a certain statement is true (Phil. 1:27; 2 Thess. 2:13). Its primary idea is trust. A thing is true, and therefore worthy of trust. It admits of many degrees up to full assurance of faith, in accordance with the evidence on which it rests.

Faith is the result of teaching (Rom. 10:14–17). Knowledge is an essential element in all faith, and is sometimes spoken of as an equivalent to faith (John 10:38; 1 John 2:3). Yet the two are distinguished in this respect, that faith includes in it assent, which is an act of the will in addition to the act of the understanding. Assent to the truth is of the essence of faith, and the ultimate ground on which our assent to any revealed truth rests is the veracity of God.

Historical faith is the apprehension of and assent to certain statements which are regarded as mere facts of history.

Temporary faith is that state of mind which is awakened in men (e.g., Felix) by the exhibition of the truth and by the influence of religious sympathy, or by what is sometimes styled the common operation of the Holy Spirit.

Saving faith is so called because it has eternal life inseparably connected with it. It cannot be better defined than in the words of the Assembly’s Shorter Catechism: “Faith in Jesus Christ is a saving grace, whereby we receive and rest upon him alone for salvation, as he is offered to us in the gospel.”

The object of saving faith is the whole revealed Word of God. Faith accepts and believes it as the very truth most sure. But the special act of faith which unites to Christ has as its object the person and the work of the Lord Jesus Christ (John 7:38; Acts 16:31). This is the specific act of faith by which a sinner is justified before God (Rom. 3:22, 25; Gal. 2:16; Phil. 3:9; John 3:16–36; Acts 10:43; 16:31). In this act of faith the believer appropriates and rests on Christ alone as Mediator in all his offices.

This assent to or belief in the truth received upon the divine testimony has always associated with it a deep sense of sin, a distinct view of Christ, a consenting will, and a loving heart, together with a reliance on, a trusting in, or resting in Christ. It is that state of mind in which a poor sinner, conscious of his sin, flees from his guilty self to Christ his Saviour, and rolls over the burden of all his sins on him. It consists chiefly, not in the assent given to the testimony of God in his Word, but in embracing with fiducial reliance and trust the one and only Saviour whom God reveals. This trust and reliance is of the essence of faith. By faith the believer directly and immediately appropriates Christ as his own. Faith in its direct act makes Christ ours. It is not a work which God graciously accepts instead of perfect obedience, but is only the hand by which we take hold of the person and work of our Redeemer as the only ground of our salvation.

Saving faith is a moral act, as it proceeds from a renewed will, and a renewed will is necessary to believing assent to the truth of God (1 Cor. 2:14; 2 Cor. 4:4). Faith, therefore, has its seat in the moral part of our nature fully as much as in the intellectual. The mind must first be enlightened by divine teaching (John 6:44; Acts 13:48; 2 Cor. 4:6; Eph. 1:17, 18) before it can discern the things of the Spirit.

Faith is necessary to our salvation (Mark 16:16), not because there is any merit in it, but simply because it is the sinner’s taking the place assigned him by God, his falling in with what God is doing.

The warrant or ground of faith is the divine testimony, not the reasonableness of what God says, but the simple fact that he says it. Faith rests immediately on, “Thus saith the Lord.” But in order to this faith the veracity, sincerity, and truth of God must be owned and appreciated, together with his unchangeableness. God’s word encourages and emboldens the sinner personally to transact with Christ as God’s gift, to close with him, embrace him, give himself to Christ, and take Christ as his. That word comes with power, for it is the word of God who has revealed himself in his works, and especially in the cross. God is to be believed for his word’s sake, but also for his name’s sake.

Faith in Christ secures for the believer freedom from condemnation, or justification before God; a participation in the life that is in Christ, the divine life (John 14:19; Rom. 6:4–10; Eph. 4:15, 16, etc.); “peace with God” (Rom. 5:1); and sanctification (Acts 26:18; Gal. 5:6; Acts 15:9).

All who thus believe in Christ will certainly be saved (John 6:37, 40; 10:27, 28; Rom. 8:1).

The faith=the gospel (Acts 6:7; Rom. 1:5; Gal. 1:23; 1 Tim. 3:9; Jude 1:3).

  

M. G. Easton, Easton’s Bible Dictionary (New York: Harper & Brothers, 1893).

Description below is directly from wikipedia, as indicated in the tags. It does not represent my personal beliefs, feelings or emotions.

 

According to the first accounts of the Guadalupan apparition, during a walk from his village to the city on December 9, 1531, Juan Diego saw a vision of a Virgin at the Hill of Tepeyac. Speaking in Nahuatl, Guadalupe said to build an abbey on the site, but when Juan Diego spoke to the Spanish bishop, Fray Juan de Zumárraga, the prelate asked for a miraculous sign. So the Virgin told Juan Diego to gather flowers from the hill, even though it was winter, when normally nothing bloomed. He found Spanish roses, gathered them on his tilma, and presented these to the bishop. When the roses fell from it an icon of the Guadalupe remained imprinted on the cloth.

 

Documentation

 

A number of primary historical documents are used to support this apparition account, including: the Nahuatl-language Huei tlamahuiçoltica or Nican mopohua ("here it is recounted"), a tract about the Virgin which contains the aforementioned story, and which was printed in 1649; a Spanish-language book about the apparitions titled Imagen de la Virgen María ("Image of the Virgin Mary"), printed in 1648; a seventeenth-century engraving by Samuel Stradanus which used the Virgin's image to advertise indulgences; and the Codex Escalada, a pictographic account of the Virgin on Tepeyac, printed on deerskin and said to date back to 1548.

 

The apparition account is also strengthened by a document called the Informaciones Jurídicas of 1666, a collection of oral interviews gathered near Juan Diego's hometown of Cuautitlan. In the "Informaciones Jurídicas," various witnesses affirmed, in interview format, basic details about Saint Juan Diego and the Guadalupan apparition story.

 

Some historians and clerics, including the U.S. priest-historian Fr.Stafford Poole, the famous Mexican historian Joaquín García Icazbalceta, and former abbot of the Basilica of Guadalupe, Guillermo Schulenburg, have expressed doubts about the historicity of the apparition accounts. Schulenburg in particular caused a stir with his 1996 interview with the Catholic magazine Ixthus, when he said that Juan Diego was "a symbol, not a reality."

 

One problem with the apparition tradition is that Juan Diego is said to have met the Virgin in 1531, while the earliest account about their meeting was published in 1648. When discussing the 117-year gap between the apparition and written accounts describing it, apparition believers point to the Codex Escalada, a recently-discovered document which illustrates the Tepeyac apparition and which dates to 1548. The document, a painting on deerskin which illustrates the apparition and discusses Juan Diego's death, was used to shore up Juan Diego's 1990s canonization process. Critics, including Stafford Poole and David A. Brading, find the document suspicious -- partly because of when it was discovered, and partly because it contains the handiwork of both Antonio Valeriano (a man many apparition partisans believe to be the true author of the Nican mopohua) and the signature of Bernardino de Sahagún, the Franciscan missionary and anthropologist. Brading said that within the context of the Christian tradition, it was rather like finding a picture of St. Paul's vision of Christ on the road to Damascus, drawn by St. Luke and signed by St. Peter.

 

Believers in the Codex counter that the Codex has been vetted by scientific tests which prove it is an authentic 16th-century document. Zumárraga was silent on the topic of the apparition: there is no mention of Juan Diego nor the Virgin in any of his writings. In a catechism written the year before his death he stated: “The Redeemer of the world doesn’t want any more miracles, because they are no longer necessary.” Furthermore, in 1531 Zumárraga was not Mexico's Archbishop but merely Bishop-elect: he would not be consecrated until 1533.

 

Guillermo Schulenburg, the Basílica's abbot for over 30 years, declared in 1996 Juan Diego as a symbol and myth, a constructed character made to conquer the hearts of the native people and seize their religiosity in order to redirect it to the Vatican's will. He also commisioned a serious study, "out of sheer love for truth", which demonstrates the Lady of Guadalupe as a man-made painting, with no supernatural elements whatsoever. There is ample evidence of a 16th century shrine to Guadalupe at Tepeyac: however skeptics contend that this shrine was dedicated to the Spanish icon Our Lady of Guadalupe in Extremadura.

 

Symbol of Mexico

 

Guadalupe's first major use as a nationalistic symbol was in the writing of Miguel Sánchez, the author of the first Spanish language apparition account. Sanchez identified Guadalupe as Revelation's Woman of the Apocalypse, and said that

"this New World has been won and conquered by the hand of the Virgin Mary...[who had] prepared, disposed, and contrived her exquisite likeness in this her Mexican land, which was conquered for such a glorious purpose, won that there should appear so Mexican an image."

 

In 1810 Miguel Hidalgo y Costilla initiated the bid for Mexican independence with his Grito de Dolores, yelling words to the effect of "Death to the Spaniards and long live the Virgin of Guadalupe!" When Hidalgo's mestizo-indigenous army attacked Guanajuato and Valladolid, they placed "the image of the Virgin of Guadalupe, which was the insignia of their enterprise, on sticks or on reeds painted different colors" and "they all wore a print of the Virgin on their hats." Royalists responded by putting Guadalupe's image on the soles of their shoes.

 

When Hidalgo died, leadership of the revolution fell to a mestizo priest named Jose Maria Morelos who led insurgent troops in the Mexican south. Morelos was also a Guadalupan partisan: he made the Virgin the seal of his Congress of Chilpancingo, stating "New Spain puts less faith in its own efforts than in the power of God and the intercession of its Blessed Mother, who appeared within the precincts of Tepeyac as the miraculous image of Guadalupe that had come to comfort us, defend us, visibly be our protection."

 

He inscribed the Virgin's feast day, December 12, into the Chilpancingo constitution, and declared that Guadalupe was the power behind his military victories. One of Morelos' officers, a man named Felix Fernandez who would later become the first Mexican president, even changed his name to Guadalupe Victoria. Simón Bolívar, noticed the Guadalupan theme in these uprisings, and shortly before Morelos' death in 1815 wrote: "...the leaders of the independence struggle have put fanaticism to use by proclaiming the famous Virgin of Guadalupe as the queen of the patriots, praying to her in times of hardship and displaying her on their flags...the veneration for this image in Mexico far exceeds the greatest reverence that the shrewdest prophet might inspire."

 

In 1914, Emiliano Zapata's peasant army rose out of the south against the government of Porfirio Diaz. Though Zapata's rebel forces were primarily interested in land reform --"tierra y libertad" (land and liberty) was the slogan of the uprising -- when Zapata's peasant troops penetrated Mexico City, they carried Guadalupan banners. Nobel laureate Octavio Paz wrote in 1974 that "Mexican people, after more than two centuries of experiments, have faith only in the Virgin of Guadalupe and the National Lottery"

 

The Virgin of Guadalupe has also symbolized the Mexican nation since Mexico's War of Independence. Both Miguel Hidalgo and Emiliano Zapata's armies traveled underneath Guadalupan flags. The Mexican novelist Carlos Fuentes once said that "...one may no longer consider himself a Christian, but you cannot truly be considered a Mexican unless you believe in the Virgin of Guadalupe."

 

More recently, the contemporary Zapatista National Liberation Army (EZLN) named their "mobile city" in honor of the Virgin: it is called Guadalupe Tepeyac. EZLN spokesperson Subcomandante Marcos wrote a humorous letter in 1995 describing the EZLN bickering over what to do with a Guadalupe statue they had received as a gift.

 

In 1994, the mexican sculptor Eduardo Leal de la Gala make a tree dimension version in wood of the Lady of Guadalupe for the Cultural Center of the Mexican Embassy in Paris, France.

 

Mestizo culture and Mexican identity

 

Guadalupe is often considered a mixture of the cultures which blend to form Mexico, both racially and religiously Guadalupe is sometimes called the "first mestiza" or "the first Mexican". In the Journal for the Scientific Study of Religion, Mary O'Connor writes that Guadalupe "bring[s] together people of distinct cultural heritages, while at the same time affirming their distinctness."

 

One theory is that the Virgin of Guadalupe was presented to the Aztecs as a sort of "Christianized" Tonantzin, necessary for the clergymen to convert the Indians to their True Faith. As Jacques Lafaye wrote in Quetzalcoatl and Guadalupe, "...as the Christians built their first churches with the rubble and the columns of the ancient pagan temples, so they often borrowed pagan customs for their own cult purposes." An alternate view is that Guadalupe-Tonantzin gave the native Americans a hidden method to continue worshipping their own goddess in a Christianized form; similar patterns of syncretic worship can be seen throughout the Catholic Americas (e.g. Vodun, Santería). Guadalupan religious syncretism is both lauded and disparaged as demonic.

 

Some theologians also associate the Virgin of Guadalupe with a special relationship between the indigenous peoples of the American continents and the Catholic Church. This perspective developed as the scriptural terms of truths "hid ... from the wise and prudent" but "revealed...unto babes" (Matthew 11:25), but later developed into the "spiritual mestizaje of the Americas", and the "option for the poor" provided by Liberation theology.

 

The author Judy King asserts that Guadalupe is a "common denominator" uniting Mexicans. Writing that Mexico is composed of a vast patchwork of differences -- linguistic, ethnic, and class-based -- King says "The Virgin of Guadalupe is the rubber band that binds this disparate nation into a whole."

 

This sentiment was echoed by two celebrants interviewed in the New York Times at the Virgin's feast day in 1998: "We say that we are more Guadalupanos than Mexicans," said the Jesuit Brother Joel Magallan. "We say that because our Lady Guadalupe is our symbol, our identity." David Solanas, another feast-goer, agreed, saying "We have faith in her. She's like the mama of all the Mexicans."

 

The origin of the name "Guadalupe" is controversial. According to a sixteenth-century report the Virgin identified herself as Guadalupe when she appeared to Juan Diego's uncle, Juan Bernardino. It has also been suggested that "Guadalupe" is a corruption of a Nahuatl name "Coatlaxopeuh", which has been translated as "Who Crushes the Serpent. In this interpretation, the serpent referred to is Quetzalcoatl, one of the chief Aztec gods, whom the Virgin Mary "crushed" by inspiring the conversion of indigenous people to Catholicism. However, many historians believe that the 1533 Guadalupan shrine was dedicated to the Spanish Lady of Guadalupe in Extremadura -- not to the Mexican Virgin venerated today. Thus, while the name "Guadalupe" would have had certain connotations to Nahuatl speakers, as noted above, its ultimate origins would be the Arabic-Latin term "Wadī Lupum", meaning "Valley of the Wolf".

 

María Guadalupe, or just Lupe, is a common female and male name among Mexican people or those with Mexican heritage.

 

Controversies

 

As early as 1556 Francisco de Bustamante, head of the Colony's Franciscans, delivered a sermon disparaging the holy origins of the painting: “The devotion that has been growing in a chapel dedicated to Our Lady, called of Guadalupe, in this city is greatly harmful for the natives, because it makes them believe that the image painted by Marcos the Indian is in any way miraculous.”

 

In 1611 the Dominican Martin de Leon, fourth viceroy of Mexico, denounced the cult of the Virgin of Guadalupe as a disguised worship of the Aztec goddess Tonantzin.The missionary and anthropologist Bernardino de Sahagún held the same opinion: he wrote that the shrine at Tepeyac was extremely popular but worrisome because people called the Virgin of Guadalupe Tonantzin. Sahagún said that the worshippers claimed that Tonantzin was the proper Nahuatl for "Mother of God" -- but he disagreed, saying that "Mother of God" in Nahuatl would be "Dios y Nantzin."

 

In 2002, art restoration expert José Sol Rosales examined the icon with a stereomicroscope and identified calcium sulfate, pine soot, white, blue, and green "tierras" (soil), reds made from carmine and other pigments, as well as gold. Rosales said he found the work consistent with 16th century materials and methods.

 

Norberto Rivera Carrera, Archbishop of Mexico, commissioned a 1999 study to test the tilma's age. The researcher, Leoncio Garza-Valdés, had previously worked with the Shroud of Turin. Upon inspection Garza-Valdés found three distinct layers in the painting, at least one of which was signed and dated. He also said that the original painting showed striking similarities to the original Lady of Guadalupe found in Extremadura Spain, and that the second painting showed another Virgin with indigenous features. Finally, Garza-Valdés indicated that the fabric on which the icon is painted is made of conventional hemp and linen, not agave fibers as is popularly believed. The photographs of these putative overpaintings were not available in the Garza-Valdés 2002 publication, however. Gilberto Aguirre a San Antonio optometrist and colleague of Garza-Valdés who also took part in the 1999 study, examined the same photographs and stated that, while agreeing the painting had been tampered with, he disagreed with Garza-Valdes' conclusions. Gilberto Aguirre claims the conditions for conducting the study were inadequate. No control of the lighting and the fact that the painting was shot through an acrylic plate scientifically invalidates any results. He also questions Garza-Valdés' claim of ultraviolet light revealing two underlying images because according to Aguirre, ultraviolet light can't penetrate sub-surfaces. The team did take Infrared pictures but those didn't show additional images underneath the present one.

 

Similar Marian apparitions have been reported in many cities and towns throughout Mexico; in the Mexican town of Tlaltenango in the state of Morelos, a painting of Our Lady of Guadalupe is claimed to have miraculously appeared in the inside of a box that two unknown travelers left in a hostel. The owners of the hostel called the local priest after noticing enticing aromas of flowers and sandalwood coming out of the box. The image has been venerated on September 8 since its finding in 1720, and is accepted as valid apparition by the local Catholic authorities.

 

It is important to note that at least 300 apparition of the Virgin Mary are reported every year to local church authorities, most of them seen in burnmarks in pieces of toast and Tortillas. In one of the most recent cases, believers have seen a vision of the Virgin of Guadalupe in a humidity stain in the Mexico City metro. This apparition is called the "Virgin of the Subway."

 

Religious theories regarding the image

 

Artistic symbolism

 

The image of Our Lady of Guadalupe is often read as a coded image. Miguel Sanchez, the author of the 1648 tract Imagen de la Virgen María, described the Virgin's image as the Woman of the Apocalypse from the New Testament's Revelation 12:1: "arrayed with the sun, and the moon under her feet, and upon her head a crown of twelve stars." Mateo de la Cruz, writing twelve years after Sánchez, "argued that the Guadalupe possessed all the iconographical attributes of Mary in her Immaculate Conception". Likewise, a 1738 sermon preached by Miguel Picazo argued that the Guadalupe was the "best representation" of the Immaculate Conception.

 

Many writers, including Patricia Harrington and Virgil Elizondo, describe the image as containing coded messages for the indigenous people of Mexico.

 

"The Aztecs...had an elaborate, coherent symbolic system for making sense of their lives. When this was destroyed by the Spaniards, something new was needed to fill the void and make sense of New Spain...the image of Guadalupe served that purpose."

 

Her blue-green mantle was described as the color once reserved for the divine couple Ometecuhtli and Omecihuatl; her belt is read as a sign of pregnancy; and a cross-shaped image symbolizing the cosmos and called nahui-ollin is said to be inscribed beneath the image's sash.

 

Yet another interpretation of the image is offered by the historian William B. Taylor, who recounted that Guadalupe has also been "acclaimed goddess of the maguey [agave]" and pulque was drunk on her feast day. A 1772 report described the rays of light around Guadalupe as maguey spines.

 

Alleged miraculous properties

 

Some consider it miraculous that the tilma, supposing it's still the original, maintains its structural integrity after nearly 500 years, since a replica of the image was once made, using the same colors and the same material for the tilma, and it lasted only about 15 years before it disintegrated.In addition to withstanding the elements, the tilma resisted a 1791 ammonia spill that made a considerable hole, which was then completely repaired in two weeks with no external help. In 1921, an anarchist placed an offering of flowers next to the image. A bomb hidden within the flowers exploded and destroyed the shrine. However, the image suffered no damage.

 

Photographers and ophthalmologists have claimed to locate images reflected in the eyes of the Virgin.In 1929 and 1951 photographers found a figure reflected in the Virgin's eyes; upon inspection they said that the reflection was tripled in what is called the Purkinje effect. This effect is commonly found in human eyes.The ophthalmologist Dr. Jose Aston Tonsmann later enlarged the image of the Virgin's eyes by 2500x magnification and said he saw not only the aforementioned single figure, but rather images of all the witnesses present when the tilma was shown to the Bishop in 1531. Tonsmann also reported seeing a small family -- mother, father, and a group of children -- in the center of the Virgin's eyes.

 

In response to the eye miracles, Joe Nickell and John F. Fischer wrote in Skeptical Inquirer that images seen in the Virgin's eyes could be the result of the human tendency to form familiar shapes from random patterns, much like a psychologist's inkblots -- a phenomenon known as religious pareidolia.

 

Richard Kuhn, who received the 1938 Nobel Chemistry prize, is said to have analyzed a sample of the fabric in 1936 and said the tint on the fabric was not from a known mineral, vegetable, or animal source.

 

In 1979 Philip Serna Callahan studied the icon with infrared light and stated that portions of the face, hands, robe, and mantle had been painted in one step, with no sketches or corrections and no paintbrush strokes.

 

Catholic devotions

 

With the Brief Non est equidem of May 25, 1754, Pope Benedict XIV declared Our Lady of Guadalupe patron of what was then called New Spain, corresponding to Spanish Central and Northern America, and approved liturgical texts for the Mass and Liturgy of the Hours in her honour. Pope Leo XIII granted new texts in 1891 and authorized coronation of the image in 1895. Pope Saint Pius X proclaimed her patron of Latin America in 1910. In 1935 Pope Pius XI proclaimed her patron of the Philippines and had a monument in her honor erected in the Vatican Gardens. In 1966 Pope Paul VI sent a Golden Rose to the shrine.

 

Pope John Paul II visited the shrine in the course of his first journey outside Italy as Pope from 26 to January 31, 1979, and again when he beatified Juan Diego there on 6 May 1990. In 1992 he dedicated to Our Lady of Guadalupe a chapel within St. Peter's Basilica in the Vatican. At the request of the Special Assembly for the Americas of the Synod of Bishops, he named Our Lady of Guadalupe patron of the Americas on January 22, 1999 (with the result that her liturgical celebration had, throughout the Americas, the rank of Solemnity), and visited the shrine again on the following day. On July 31, 2002, he canonized Juan Diego, and later that year included in the General Calendar of the Roman Rite, as optional memorials, the liturgical celebrations of Saint Juan Diego Cuauhtlatoatzin (December 9) and Our Lady of Guadalupe (12 December).

 

Replicas of the tilma can be found in thousands of churches throughout the world, including Notre Dame Cathedral in Paris and the Basilica of Saint Peter in Rome, and numerous parishes bear her name.

In the chapel of the Holy Childhood (or missionary childhood), located in the north aisle, is placed the reliquary of Saint Paul CHEN.

 

Paul CHEN (Chen Changpin) was born on April 11, 1838 in Sintchen in the Chinese province of Kouy-tcheou (Guizhou). His family is not Christian. He is instructed by the Holy Childhood and entered the minor seminary in 1853 where he is baptized and confirmed on the day of Christmas of the same year. He made his first communion in 1854. Gentle and quiet character, he works diligently

In 1857 his father asks him to return home but he strongly refuses because his vocation is solid.

In 1860 he entered the great seminary of Tsin-gay, this is where he was arrested and decapitated on 29 July 1861 with another seminarian Joseph Chiang, a Christian Jean-Baptiste Lô and Martha Wang, the cook of the seminary. The seminary is destroyed by the soldiers.

 

These four martyrs are declared venerable in 1879 and then beatified on May 2, 1909 by Pope Pius X. Today canonized, the 120 martyrs of China are celebrated on July 9th.

 

Paul CHEN is one of school children by the work of the Holy Childhood, today called missionary childhood. He likes the prayer, games, songs, and taught the Gospel by heart. He receives baptism and decided to become a missionary as Father Louis FAURIE, his master of catechism. He is admitted to the seminary, learned the trade of Carpenter, studied latin and theology with passion and dreams of becoming a priest. Persecution against Catholics breaks his dream on July 29, 1861. Paul is executed with other Catholics, he was only 23 years old. Paul Chen is the first child Chinese to become a seminarian, martyr and saint. Beatified in 1909, his relics are brought to Paris and filed in the Notre Dame Cathedral on 10 June 1920. He will be canonized by Pope John Paul II in 2000.

 

www.notredamedeparis.fr/en/la-cathedrale/histoire/grandes...

The full video is available on YouTube via link.

studio.youtube.com/video/fRXAQvsD5d4/edit/basic

Text revised and up-dated on 27 Dec 2022.

 

McKinney’s Old (GNRI) Railway Bridge

The Great Northern Railway (Ireland) (GNR(I) or GNRI) was an Irish gauge (1,600mm - 5'- 3") railway company in Ireland. It was formed in 1876 by a merger of the Irish North Western Railway (INW|), Northern Railway of Ireland, and Ulster Railway. The governments of Ireland and Northern Ireland jointly nationalised the company in 1953, however the company was liquidated in 1958.

The Great Northern Railway (GNR) which ran from Omagh to L/Derry crossed the island of Island More (Corkan) via two metal railway bridges. The 'Red Bridge' which is located

to the North of the island at Glenfad near Porthall and is still accessible but predominately used by the farming community and the river bed aggregate extraction company while the bridge onto Island More to the South was demolished by the British Army during the Northern Ireland 'Troubles' as where many small cross-border unapproved) roads.

Known locally as 'McKinney's Bridge' it crosses the River Foyle which forms the border between Northern Ireland and the Republic of Ireland, hence the reason why the bridge was demolished and is now unusable as a crossing point.

 

Anthony Freire Marreco (b.26th Aug 1915 d.4th June 2006, aged 90)

When growing up, I knew Islandmore or Corkan Island as 'Marreco's Island', named after Anthony Freire Marreco who was a British barrister and who had maintained a georgian

house at Porthall, near Lifford, Co. Donegal, on the banks of the River Foyle overlooking the island.

 

Anthony Blechynden Freire Marreco was born in Leiston, Suffolk, England on 26th Aug 1915 where his father's regiment was stationed at the time. The only son of Geoffrey Algernon Freire Marreco (b.25 Feb 1882 d.15 Sept 1969) of The Old Court House, St Mawes, Cornwall and his wife, nee Hilda, Gwendoline Beaufoy Francis (b.1 Dec 1887 d.9th June 1967) from Hampshire. Both parents are buried at St. Lucadius Church of Ireland, Clonleigh Parish, Lifford, Co. Donegal, Ireland.

 

The Freire Marreco’s were of Portuguese origin; Antonio Joaquim Freire Marreco (b.1787 d.1850), Anthony's great-grandfather was an interesting fellow. Born in Penafiel in

Northern Portugal he left for Brazil in 1808, together with King João VI and the Portuguese Court, who fled the invading Napoleonic troops and settled in Rio de Janeiro.

In 1820, the King returned to Portugal and Marreco returned with him. Antonio established himself in business in England in the early 1820s as a wine importer and in July 1834 married Anna “Annie” Laura Harrison (born in 1806) of Newcastle, the daughter of his English business partner, William Harrison, at St. Botulph's Church, Aldgate in London. He became a naturalised British subject. Freire was the original Portuguese surname, Marreco was added by the grandfather after a trip to Brazil were at that time it was popular to add the names of flowers and bird, Marreco being a type of duck.

Geoffrey, Anthony’s father worked for Richard Garrett & Sons a manufacturer of agricultural machinery, steam engines and trolleybuses, the factory was located in Leiston, Suffolk, England being founded by Richard Garrett in 1778.

 

Education

Anthony initially attended a private school, Allen House in Woking (founded in 1871), before attending the Royal College of St Peter's, Westminster from 1929 to 1934 where his lifelong interest in human rights began. His headmaster, Dr. Crossley-White had invited leading personalities of the day to dinner. At the age of 17, Marreco met his childhood hero, T.E. Lawrence (b.1888 d.1935) and also Mahātmā Ghandi (b.1869 d.1948).

 

Stage Career

In 1934 he joined the Royal Academy of Dramatic Art (RADA), but was expelled after being spotted by the principal's wife at the Epsom Downs Derby, when he should have been attending classes. From 1935 to 1937, he began a career on the stage, playing in Shakespeare and forming friendships with figures such as Noel Coward (b.1899 d.1973) and

Johnny Weismuller (b.1904 d.1984). He joined Northampton Repertory and was stage manager at Crewe Repertory and later the London shows at His Majesty's Theatre, Daly's

Theatre, the Arts Theatre and the Theatre Royal.

 

Military Career

In 1940 he joined Royal Navy as a rating, Commission, Sub-Lieutenant (A) Royal Naval Volunteer Reserve R.N.V.R. and when the Admiralty learned that he had a pilot's licence,

Certificate No:14851 issued on 24 April 1937 by the Great Britain, Royal Aero Club Aviators at Airwork School of Flying, Heston Airport, Hounslow, Middlesex, which was taken

using an Avro Club Cadet Gipsy Major 130. He was later commissioned to fly a Fairey Swordfish (a biplane torpedo bomber). He received his wings on 6th October 1940 and was

appointed to train observers at R.N.A.S. Arbroath in Scotland.

 

In 1941 he was temporarily released from Naval duties on appointment, as Assistant Counsel to the legal department of the Industrial Export Council and was later promoted to

Lieutenant. In the same year he was appointed to the Royal Naval Air Service (R.N.A.S.) at Yeovilton in Somerset as Instructor, Fighter Direction School.

 

In January 1942 Marreco was appointed Fleet Fighter Direction Officer, Staff Commander-in-Chief, H.M.S. King George V (41) the flagship of both the British Home Fleet and

Pacific Fleets. In May 1941, along with HMS Rodney, King George V was involved in the hunt and pursuit of the German battleship Bismarck, eventually inflicting severe battle

damage which led to her being scuttled in the North Atlantic on 27 May 1941.

 

In April, Marreco was lent to US Carrier Wasp as Flight Deck Officer (FDO) to fly Spitfires off to Malta and in June 1942 was appointed to the Naval Night Fighter Development Unit.

 

In June 1943 he was appointed Flight Deck Officer (FDO) on an American built 'Attacker class' Escort Aircraft Carrier, which took part in “Operation Avalanche”, the codename for the Allied landings near the port of Salerno which was executed on 9 September 1943, part of the Allied invasion of Italy.

In December 1943 he was appointed Flight Deck Officer (FDO) of the American built Aircraft Carrier, USS Pybus (CVE-34) which was renamed Emperor (D98) by the Royal Navy.

 

In January 1944 he was promoted to Lieutenant Commander and appointed Flight Deck Officer (FDO) Aircraft Carrier Formidable (67), which was involved in Operation Mascot, an

unsuccessful air raid against the German battleship Tirpitz at her anchorage in Kaafjord, Norway, on 17 July 1944. The attack was one of a series of strikes against the battleship, launched from british aircraft carriers between April and August 1944. Tirpitz, was eventually sank during Operation Catechism on 12 November 1944 off Håkøy Island near Tromsø, Norway.

 

Formidable was subsequently assigned to the British Pacific Fleet (BPF) in 1945 where she played a supporting role during the Battle of Okinawa, codenamed Operation Iceberg

where the Allies assembled the most powerful naval force in history. Formidable. later attacked targets in the Japanese Home Islands. She was hit twice by kamikaze aircraft

on the 4th and 9th of May. In both instances, she was saved by her armoured deck and was able return to flight operations rapidly. The ship was used to repatriate liberated Allied prisoners of war and soldiers after the Japanese surrender and then ferried British personnel across the globe through 1946.

 

Later in June 1945 Marreco was discharged for passage to the UK to take up an appointment at the Admiralty as advisor on Kamikaze suicide fighters during the pending final assault on Japan. He left his ship and flew to Sydney, Australia and as Senior Naval Officer, he boarded an old P&O liner call the 'Randi' which requisitioned by the Admiralty on 27 August 1939 and converted on 23 October 1939 to an armed merchant cruiser to carrying Japanese prisoners of war back to Southampton. Marreco, as part of his job aboard,

describes the trip, "I had to get up at 5.00am and bury my brother's and sister's who had not survived the night”.

 

In 1946, Marreco was demobilised and return to civvy street, he soon accepted an offer to attend the Nuremburg War Crimes Tribunal as part of the British delegation where he

spent a number of months. During October 1946 he was appointed Chief Assistant to Deputy Chairman, Government Sub-Committee (Control Commission) for Berlin and later in April 1947 was appointed Director of the same.

 

In October 1947 was appointed British member, Directorate of Internal Affairs and Communications; Chief Staff Officer to Political Adviser to Military Governor. During December 1948 he resigned from the Control Commission.

 

Legal Career

Having passed his first Bar Examination in 1938, he was called to the Bar (Inner Temple) in 1941 during his absence on war service. He continued his law studies and took his Bar Finals at Twatt on a remote island in the Orkneys, invigilated by a chief petty officer. He was later a pupil of the distinguished Irish lawyer Brian McKenna in Walter Monckton's chambers in the Temple located at 2, Paper Buildings, London. Marreco never returned to the Bar, and instead went on to become a human-rights advocate, helping co-found Amnesty International.

 

Publishing & Banking

In the 1950s he was a director of Weidenfeld & Nicolson, established 1949, a British publisher of fiction and reference books. He also worked as an investment banker for SG

Warburg & Co founded in 1946 by Siegmund Warburg (b.1902 d.1982) and Henry Grunfeld (b.1904 d.1999).

 

Olympic Games – Germany 1936

Anthony received an invitation from Otto Christian von Bismarck (b.1987 d.1976) who was counsellor at the German Embassy in London (1929 to 1937) to attend the 1936 Summer

Olympic games in Germany as part of an official party. On attendance with some others were, John Beverley Nichols (b.1898 d.1983) English author, playwright, journalist,

composer, and public speaker and Mangal Heppeelipol (New Zealander) there was a mix up with their seats and it looked like they would not get in, however a German SS officer

frantically beckoned them upstairs to some fine seats. Minutes later Adolf Hitler, Hermann Göring and Joseph Goebbels along with their respective wives arrived and took up their seats directly in front. The party was in the charge of Ernst Hanfstaengl (b.1887 d.1975), nicknamed "Putzi", who was a German-American businessman and became an

intimate friend and confidant of Adolf Hitler who enjoyed listening to "Putzi" play the piano. Hitler was the godfather of Hanfstaengl's son Egon (b.1921 d.2007).

Marreco witnessed the display of fury that Hitler showed when Jessie Owens (b.1913 d.1980) won the 100 meters (Owens won four gold medals, the long jump, 100 meters, 200 meters and 4 × 100m relay). Marreco also remarked how Helene Bertha Amalie “Leni” Riefenstahl (b.902 d.2003) who was a German film director, actress and Nazi sympathizer

jumped up with her camera and filmed Hitler from every conceivable angle every time he spoke. She was commissioned by the German Olympic Committee for $7 million to film the Games and directed the Nazi propaganda films “Triumph des Willens” (Triumph of the Will) and “Olympia” (video documentary of the games). Both movies are widely considered to be the most effective, and technically innovative, propaganda films ever made. Adolf Hitler was in close collaboration with Riefenstahl during the production of at least three important Nazi films during which they formed a friendly relationship. Some have suggested that Riefenstahl's visions were essential in the carrying out of the Holocaust?

 

Nuremberg War Crimes Tribunal (1945 to 1949)

Marreco takes up the story. "I had returned from the Navy and I was back in my London chambers when one day in March 1946 after coming out of the dining hall of the Inner

Temple, about three months into the trial, Hartley Shawcross (b.1902 d.2003), the Attorney-General, (he was a sailing acquaintance of my father), fell into step beside me and

he said, "Good to see you Marreco, how are getting on? I’m fine”, and then he asked, "Would you like to go to Nuremberg?" Marreco replied, “Give me 24 hours”, I went back to my chambers and discussed the proposition with my colleagues who advised me to go. He arrived in Germany, just as U.S. Chief of Counsel, Robert Houghwout Jason

(b.1892 d.1954) was cross-examining Hermann Göring (18 March 1946). Marreco was briefed by the head of the British team, Sir David Maxwell Fyfe (b.1900 d.1967), 1st Earl of

Kilmuir.

 

Members of the British Prosecuting Counsel at Nuremberg included: Chief Prosecutor: Attorney General Sir Hartley Shawcross, Deputy Chief Prosecutor: Rt. Hon. Sir David Maxwell Fyfe, Leading Council: Mr. Geoffrey ('Khaki') Dorling Roberts (b.1886 d.1967), Junior Council: Major J. Harcourt Barrington (b.1907 d.1973), Major Frederick Elwyn Jones

(b.1909 d.1989), Mr Edward George G Robey (b.1900 d.1983), Lieut Col. John Mervyn Griffith-Jones (b.1909 d.1979), Colonel Henry Josceline Phillimore (b.1910 d.1974), Mr. Airey

Middleton Sheffield Neave (b.1916 d.1979), Sir Clement Raphael Freud (b.1924 d.2009) & Peter John Ambrose Calvocoressi (b.1912 d.2010).

 

In all, six organisations, including the SS, the Gestapo and the high command of the German army were also accused. 199 defendants were tried, 161 were convicted and 37 were

sentenced to death, including 12 of those tried by the International Military Tribunal (IMT).

 

From March to Sept 1946 Marreco was Junior Counsel of the British Delegation, his first task was to join a subsidiary tribunal to sort out the witnesses, convened under Airey

Neave who was the first British officer to escape from Colditz Castle on 12 May 1942. The defence called more than 400 witnesses. Marreco was present when they made their

depositions and cross-examined them on behalf of the prosecution. He also describes how he helped draft the trials' forensic closing speech delivered by the head of the

British team, Sir Hartley Shawcross.

 

Marreco recalls, "In the six months I was in Nuremberg, I got to know each of the Nazi defendants, and with one notable exception, I never liked any of them. Particularly, Joachim von Ribbentrop, the former ambassador to Britain who sat ashen-faced and was the most unpalatable character. Wilhelm Frick (Reich Minister of the Interior) was a horrible little man, Walther Funk (Reich Minister for Economic Affairs) was another dirty little shit”. He loathed Rudolf Höss, the commandant of Auschwitz whom he vividly remembered being "brought into the courtroom clanking in chains" and who paced up and down, giving the impression of a madman. But with Hermann Göring, Hitler's number two, there was something about his attitude and the way he took charge of all the defendants that was, for me, totally compelling."Göring, who sangfroid throughout the judicial process and on one occasion when a particularly attractive military wren was standing next to the dock, Göring reached out and pinched her bottom. "She was so incensed and complained to the judge, but Göring knew he was going to die and he didn't care".

Britain’s legal team was tiny compared with the 300-plus American one, but Maxwell Fyfe told Marreco that the American's had got bogged down because the German defence counsel had surprisingly called more than 400 witnesses, many of them SS guards who had previously been at the extermination camps of Auschwitz and Belsen.

 

The International Military Tribunal (IMT) announces it's verdicts on November 1946. It imposed the death sentence on 12 defendants, Hermann Göring, Joachim von Ribbentrop,

Wilhelm Keitel, Ernst Kaltenbrunner, Alfred Rosenberg, Hans Frank, Wilhelm Frick, Julius Streicher, Fritz Sauckel, Alfred Jodl, Arthur Seyss-Inquart, and Martin Bormann.

3 are sentenced to life imprisonment, Rudolf Hess, Walther Funk and Erich Raeder. The only one of them to serve their entire life in prison was Rudolf Hess who died on 17 Aug 1987, he was found strangled to death in a cabin in the exercise yard at Spandau Prison, Berlin. Apparently, he choked himself to death with an electrical cord. Some suspected foul play.

4 receive prison terms ranging from 10 to 20 years, Karl Dönitz, Baldur von Schirach, Albert Speer, and Konstantin von Neurath. The court acquits 3 defendants: Hjalmar Schacht (Economics Minister), Franz von Papen (German politician who played an important role in Hitler's appointment as chancellor), and Hans Fritzsche (head of Press and Radio).

The death sentences were carried out on 16 October 1946, with two exceptions: Hermann Göring committed suicide shortly before his scheduled execution, and Martin Bormann,

who was sentensed but was absent during the trial. The other 10 defendants were hanged, their bodies cremated at Ostfriedhof, Munich, and their ashes deposited in the Iser

River.

 

Video - Nuremberg Executions 1946 - What Happened to the Bodies? (Mark Felton Productions)

www.youtube.com/watch?v=At7IA19fXHc&ab_channel=MarkFe...

Video - Joachim von Ribbentrop (Mark Felton Productions)

www.youtube.com/watch?v=m-q6pdTyE0Q&ab_channel=MarkFe...

Video - Hermann Göring's Mysterious Death (Mark Felton Productions)

www.youtube.com/watch?v=2IMhFW7539s&ab_channel=MarkFe...

Hermann Göring's Special Train - Exclusive New Footage (Mark Felton Productions)

www.youtube.com/watch?v=nMc3Kw9aNEs&ab_channel=MarkFe...

Video - Rudolf Hess: The Last Prisoner of Spandau (Mark Felton Productions)

www.youtube.com/watch?v=t9lM-aaCHJU&ab_channel=MarkFe...

Video - The hanging of Rudolf Höss at Auschwitz (Alan Heath)

www.youtube.com/watch?v=O3C4njP5J2o&ab_channel

 

Post in Germany

As Chief Staff Officer to the Political Adviser to the British Military Government of Germany, and as British Member of the Directorate of International Affairs and Communications, Allied Control Authority, Berlin, from 1946 to 1949, Marreco assisted in the creation of new democratic and legal institutions in Germany.

 

Political Career

Marreco contested Wells in Somerset as a Liberal candidate in the 23 February 1950 general election obtaining 9,771 votes however, he was unsuccessful being beaten by the

Conservative representative Dennis Boles (b.1885 d.1958) with 20,613 votes. Again, in Goole in the West Riding of Yorkshire in the 25 October 1951 general election he obtained 17,073 votes being beaten by the Labour representative George Jeger (b.1903 d.1971) with 26,088 votes.

 

Amnesty International

In 1960 Flora Solomon (b.1895 d.1984), his neighbour in Shepherd Street, told Marreco that her son, Peter Benenson (b.1921 d.2005) was founding an organisation which was

later to become Amnesty International. Marreco, who had twice stood as a Liberal candidate for Parliament, supported him vigorously.

 

In 1968 he became Honorary Treasurer and had set up an Amnesty International Development Inc. (AID Inc.) in 1970 in the United States, which was totally separate from Amnesty

International and which could send funds to families of Greek prisoners. This was strongly opposed by Amnesty International USA. Outspoken in all his opinions, Marreco

conducted several investigations for Amnesty, notably during the regime of the Greek Colonels, when he went to Athens to interview Stylianos Pattakos (b.1912 d.2016), one of the Junta leaders of 1967 to 1974, about allegations of torture and the curtailing of civil liberties.

 

In 1971, Marreco investigated allegations of torture by British troops in Northern Ireland and subsequently resigned. Amnesty, he said, "refused to go to Belfast and even see these people", he added that "it was also a bizarre circumstance" that Amnesty's chairman, Sean MacBride (b.1904 d.1988), was the leader of Clann na Poblachta (Irish

republican political party) from 1946 to 1965 and was a former Chief of Staff of the IRA from 1936 to 1939. He also implied that he had received treats from the IRA when living at Porthall, County Donegal.

 

Mayfair Residents Association

For 13 years he was chairman of the Residents Association of Mayfair (RAM), steering it through turbulent times when it was opposed by the Association of Residents of Mayfair (ARM). When the two merged in 2004 he was appointed Honorary Present of the Residents’ Society of Mayfair and St James’s. He resigned on 13 January 2004. He was also a member

of the Royal Institute of International Affairs and of the Garrick Theatre, the Royal Thames Yacht Club and the Beefsteak Club. He was also a Director of Aldbourne Craft Trust

from 4 August 2000 until he resigned on 4 June 2006.

 

Institute of International Criminal Law

In 1983 he proposed setting up an Institute of International Criminal Law, to be established in association with the Irish Universities. He offered Port Hall to the Irish government as a study centre, where "the hideous violations of human rights, which had disfigured the 20th century" could be researched. His ambition was to set up a television archive of the Nuremberg Trials to be used by lawyers and peace researchers from all over the world. The Institute never came to fruition, possibly because Marreco also remained energetically committed to sorting out the legal and domestic problems of the Mayfair intelligentsia.

 

In his last years Marreco retired to Greenhill Bank Cottage, Aldbourne, in Wiltshire, with his wife, Gina, who was a brilliant hostess and an unforgettable cook.

 

Relationships

Anthony Marreco was married four times, but to only three women and had numerous affairs with other women but he had no children.

 

Lady Ursula Isabel Manners (b.1916 d.2017)

Lady Ursula Isabel Manners was born 8th November 1916, being the elder daughter of five children of John Manners, (b.1886 d.1940) 9th Duke of Rutland, by his wife the former

Kathleen Tennant (b.1894 d.1989, aged 95). As a 20-year-old she acted as one of Queen Elizabeth's trainbearers in Westminster Abbey and received international media attention after a photograph of her from the coronation on 12 May 1937, standing alongside the British royal family on the balcony of Buckingham Palace which was circulated in the news.

The reports, focused on her beauty and distinctive widow's peak, leading to her being nicknamed "the cygnet" by Winston Churchill while she accompanied the king and queen on a 5-day royal tour to France in 1938.

 

On 25 July 1943, Lady Ursula married Anthony Marreco in the chapel at Belvoir Castle, Grantham, Leicestershire, a man she barely knew and who threatened to commit suicide if

she refused to do so. The swiftness in which a wedding was organised prompted the minister to place a chair for her to sit on at the altar as he assumed, she was pregnant, this, she admitted, had infuriated her. Marreco left her to serve in the British Armed Forces in Asia and lost communication with her until 1946. During this time she had entered into a brief relationship with Man Singh II (b.1912 d.1970), the Maharaja of Jaipur, whom she met through her friend Jawaharlal Nehru (b.1889 d.1964). Lady Ursula and Marreco divorced in 1948.

 

Lady Ursula resumed her maiden name, and married secondly on 22 Nov 1951, Robert Erland Nicolai d'Abo (b.1911 d.1970), the elder son of Gerard Louis d'Abo (b.1884 d.1962), by whom

she had two sons and a daughter. In 2014 she published her memoir titled “The Girl with the Widow's Peak: The Memoirs”.

 

Lady Ursula died on 2 November 2017, aged 100, she was one of the last surviving aristocrats to have participated at the Coronation of King George VI & Queen Elizabeth on 12 May 1937.

 

Louise de Vilmorin (b.1902 d.1969)

Marreco also became involved with Louise de Vilmorin through the late 1940s until 1951 who was a French novelist, poet and journalist. Born in the family château at Verrières-le-Buisson, Essonne, a suburb southwest of Paris, she was heir to the fortune of the great French seed company, that of 'Vilmorin'. (The 4th largest seed company in the world).

Louise was the younger daughter of Philippe de Vilmorin (b.1872 d.1917) by his wife Berthe Marie Mélanie de Gaufridy de Dortan (b.1876 d.1937)

 

From a child, she was afflicted with a slight limp, the result of Tuberculosis of the hip, however she compensated for her frailty with a flamboyant personality. She was a spellbinding talker who craved the limelight that she once flung a butterball to the ceiling when another guest at a dinner party wouldn’t allow her to tell a story.

 

De Vilmorin was never wholly sure of Marreco's devotion, as in Venice, in July 1950 her doubts were realised when Marreco went in successful pursuit of the somewhat unstable

Queen Alexandra of Yugoslavia (b.1921 d.1993), who had fellen madly in love with him and who then took an overdose of sleeping pills and slipped into a coma, but recovered

after two days, allegedly after de Vilmorin removed him to Sélestat in France at the end of the holiday.

 

De Vilmorin's diaries are peppered with references to him. She was much taken by his style of dress, on one occasion a shirt with narrow blue and white stripes, a black silk tie with white spots, a black jacket and waistcoat, spongebag trousers, and black leather ankle boots. When he went out, he perched his bowler hat at a rakish angle, and carried a furled umbrella. Above all, she was impressed by Marreco's adonis-like looks, impressed that he could return from a fashionable ball at six in the morning, neither drunk nor tired, but invigorated with life, talking of beautiful women, fortune, society and success. "Beauty likes to shine, to dazzle," wrote de Vilmorin, "and above all to be recognised!" She was deeply saddened when he left her in New Year in 1951, conscious that she was 13 years his senior and that his career might place demands on him that would take him away from her. These concerns were replicated as Marreco at this time had political aspirations.

 

Again, De Vilmorin's fears were realised while she was staying with Paul-Louis Weiller (b.1893 d.1993), at his villa, La Reine Jeanne, with Marreco in tow. She awoke one morning and found him gone. He had set off to Brazil in pursuit of Lali Horstmann, whose book had recently been published to great acclaim.

Vilmorin's first husband was an American real-estate heir, Henry Leigh Hunt (b.1886 d.1972), the only son of Leigh S. J. Hunt (b.1855 d.1933), a businessman who once owned

much of Las Vegas, Nevada and his wife, Jessie Nobel (b.c.1862 d.1960). They married in c.1925, moved to Las Vegas, and divorced in the 1930s. They had three daughters,

Jessie, Alexandra, and Helena.

Her second husband was Count Paul Pálffy ab Erdöd (b.1890 d.1968), a much-married Austrian-born Hungarian playboy, who had been second husband to the Hungarian countess better known as Etti Plesch (b.1914 d.2003), owner of two Epsom Derby winners. Palffy married Louise as his 5th wife in 1938, but the couple soon divorced.

Vilmorin was the mistress of another of Etti Plesch's husbands, Count [Maria Thomas] Paul Esterházy de Galántha (b.1901 d.1964), who left his wife in 1942 for Vilmorin. They

never married. For a number of years, she was the mistress of Duff Cooper (b.1890 d.1954), British ambassador to France.

 

Louise spent the last years of her life as the companion of the French Cultural Affairs Minister and author André Malraux (b.1901 d.1976), calling herself "Marilyn Malraux". She died on 26 Dec 1969 aged 67 and is buried in Verrières-le-Buisson (Essonne) cemetery also the initial resting place of André Malraux.

 

Léonie (Lally or Lali) Horstmann (b.1898 d.1954)

While serving in Germany, Marreco, then aged 36, became the lover of Lali Horstmann, who came from a distinguished German banking family, the von Schwabachs, her father was

the banker and historian Paul von Schwabach (b.1867 d.1938) and her mother Eleonor (Elli) Schröder (b.1869 d1942). Lali was the widow of Alfred (Freddy) Horstmann (b.1979 d.1947) who was a retired diplomat, art collector and later the head of the English department at the German Foreign Office. Freddy resigned his diplomatic duties in 1933, the year Hitler came to power, rather than work for the Nazis.

As Germany collapsed in the face of the allied invasion, the Horstmann’s decided, against the trend of fleeing from the Russian advance, by staying at their Kerzendorf estate,

East of Berlin, an elegant eighteenth-century house which contained numberous antiquities, had a small park, avenues, statues and a garden. The house was destroyed one night

by allied bombers and the Horstmann's moved into the agent's little house in the park.

At first, the Horstmann's were able to anaesthetise themselves from the worst excesses through their wealth and possessions, but soon the valuable objets sought by Russian

soldiers ran out as they lived in constant fear of rape and pilliage. One day in March 1946, Freddy was taken away by the Russian Secret Police for questioning about his

diplomat duties, stating, "It is now Saturday, six o'clock, you will probably be back tomorrow at the same time, Tuesday at the latest."

Almost, two and a half years later, August 1948 at Berlin station, Lali was told that Freddy had died of starvation in a Russian concentration camp, (No.7 Sachsenhausen,

Oranienburg, Germany, which was only a few miles from their home) a year after his arrest and that he was buried at the edge of the camp with many of his companions. Others

had survived, a few had been released for no apparent reason, many of them were still, and are now, in captivity. My husband, like all the others, had never been questioned

or tried. He had never been given any opportunity to defend himself.

 

Lali later wrote a moving account of her search for him, 'Nothing for Tears' (1953), which has been described as "one of the most remarkable personal documents to come out of

Germany at the end of 2nd World War". Marreco's relationship ended in Berlin, but they remained friends, both in Berlin and later when Lali moved to London.

 

They met again in 1954 in Brazil only when Lali made her first trip to Brazil to meet friends who had settled in Paraná in the south of the country. Lali asked Anthony to drive her from Rio to Paraná. They stopped overnight in São Paulo, where Lali was found the following morning, unconscious in her hotel room, having suffered a massive heart attack. She was rushed to hospital where she died the next day, aged 56. Lali Horstmann was buried in São Paulo. Marreco inherited part of her substantial fortune, derived from her ownership of real estate in Berlin and her late husband's family publishing buisness, the newspaper the 'Frankfurter General-Anzeiger', which was published in Frankfurt from 1876 to 1943 under various names. As a result of this Marreco bought Port Hall in Lifford, Co Donegal in 1956 where he lived and farmed until 1983 when he sold the house as his money was running out.

 

Loelia, Duchess of Westminster (b.1902 d.1993)

Marrero was subsequently the lover of Lady Loelia Mary Lindsay of Dowhill, Duchess of Westminster who was a British peeress, needlewoman and magazine editor. Loelia was the

only daughter of the courtier Sir Frederick Ponsonby (b.1867 d.1935), later 1st Baron Sysonby, and Lady Victoria Lily (Kennard) Sysonby (b.1874 d.1955), the well-known cook

book author. Loelia spent her early years at St James's Palace in London, Park House at Sandringham and Birkhall in Aberdeenshire, Scotland. As one of the "Bright Young

People", she met the twice divorced Hugh Grosvenor (b.1879 d.1953), 2nd Duke of Westminster. They were married on 20 February 1930 in a blaze of publicity, with Winston Churchill as the best man, but were unable to have children. Her marriage to the enormously wealthy peer failed and was dissolved in 1947 after years of separation.

 

Loelia's private diaries were likewise filled with anxious questions as to Marrero's love and loyalty. She encouraged Marrero to invest in Weidenfeld & Nicolson, and for some

years in the 1950s he was a financial supporter of George Weidenfeld (b.1919 d.2016).

 

Lindsay's 2nd marriage, to the divorced explorer Sir Martin Lindsay (b.1905 d.1981), 1st Baronet. The couple were married on 1st August 1969. Sir Martin, a devoted husband, died in 1981, and Lady Lindsay chose to spend her last years in nursing homes. Her memoirs, written in 1961 and titled 'Grace and Favour: The Memoirs of Loelia, Duchess of Westminster', a significant record of aristocratic life between the First and Second World Wars.

 

Regina de Souza Coelho (b.1927 - ?)

In 1954 Marreco went to Brazil for S G Warburg and while in Brazil he met Regina (Gina) de Souza Coelho, only daughter of Dr. Roberto and Roberto de Souza Coelho of Rio de

Janeiro. Marreco, consummated his second marriage with Gina on 19th November 1955, but the marriage was dissolved in 1961.

Anthony and Gina resumed their relationship in 1990, buying a cottage in Aldbourne, Wiltshire in 1997 and re-marrying in 2004. Very little is known about Regina.

 

Anne Wignall (née Acland-Troyte) b.1912 d.1982

Daughter of Major Herbert Acland-Troyte (b.1882 d.1943) and Marjorie Florence Pym (b.1891 d.1977). Anne was born in Kensington, London and had previously been married to the

5th Lord Ebury, Rennie Hoare (b.1901, d.1981), and also Lt-Col Frederick Wignall (b.1906 d.1956)

 

Anne first married, Robert Egerton Grosvenor (b.1914 d.1957), 5th Baron Ebury, son of Francis Egerton Grosvenor (b.1883 d.1932), 4th Baron Ebury and Mary Adela Glasson

(b.1883 d.1960), on 1 July 1933. She and Robert were divorced in 1941. Anne & Robert had two sons:

1. Francis Egerton Grosvenor, 8th Earl of Wilton (b.8th Feb 1934)

2. Hon. Robert Victor Grosvenor (b.1936 d.1993)

A keen racing driver, Lord Ebury died in an accident at Prescott, Gloucestershire on 5 May 1957, aged 43, while driving a Jaguar C-type - XKC 046 (Registration MVC630). He

was cremated at Oxford Crematorium, where there is a plaque to him and his 3rd wife Sheila, who died in 2010.

 

Anne's 2nd marriage on 23 December 1941 was to, Henry Peregrine Rennie Hoare (b.1901 d.1981) son of Henry Hoare (b.1866 d.1956) and Lady Geraldine Mariana Hervey

(b.1869 d.1955). Anne and Henry were divorced in 1947.

 

Anne's 3rd marriage on 13 November 1947 was to Lt.Col. Frederick Edwin Barton Wignall (b.1906 d.1956). He gained the rank of Lieutenant-Colonel in The Life Guards and died

9 November 1956 and was buried in the churchyard of St Michael and All Angels, Poulton, Gloucestershire.

 

Anne's 4th marriage on 25 September 1961 was to Anthony Freire Marreco (his 3rd marriage) and as Anne Marreco she was the biographer of “Constance Markievicz - The Rebel

Countess” (1967). She changed her name back to Wignall by deed poll in 1969 and died on 23 June 1982 in Tiverton, Devon and was buried in the churchyard at All Saints Church,

Huntsham, close to her father's ancestral seat, Huntsham Court.

 

Port Hall House

At Port Hall Marreco bred a fine herd of Charolais cattle and was immediately accepted by that flamboyant section of Irish society known as "The Donegal Group". Anthony was a

convivial host, a considerable raconteur, his hospitality was legendary being a generous host at Port Hall, with it's spacious library and hand-painted wallpaper and at his summer house parties in Greece and in his book-lined flat in Shepherd Market in Mayfair in London.

His many guests ranged from Henry MacIlhenny (b.1910 d.1986), millionaire owner of Glenveagh Castle, Co. Donegal to historian R.B McDowell (b.1913 d.2011), who for 13 years

(1956 to 1969) was dean of discipline at Trinity College, Dublin and once castigated future President Mary Robinson.

 

Port Hall house was owned by Anthony Marreco from 1956 until 1983. He had a strong interest in building conservation and carefully repaired and conserved Port Hall during the

1960s. This important building is one of the most significant elements of the built heritage of Donegal, and forms the centrepiece of a group of related structures along with

the warehouses to the rear, the walled garden to the south, and the other surviving elements of the site.

Port Hall House was built in 1746 on the banks of the River Foyle, for Judge John Vaughan (b.1603 d.1674) also of Buncrana Castle, who served as a Grand Juror for County

Donegal which was based at Lifford a short distance to the south-south-west of Port Hall. The house design is attributed to Michael Priestley (d.23 September 1777), an architect who was also responsible for the designs of the county court house and gaol (Old Courthouse) in Lifford’s Diamond (were John Half-Hung MacNaghten was held), Strabane Canal, Prehen House on the outskirts of Derry City and possibly First Presbyterian Church in Magazine Street, Derry City.

 

Marreco strenuously opposed salmon poaching, then running at a value of £1 million of fish a year. He became chairman of the Foyle Fisheries Commission (now known as the ‘Loughs Agency’) and immersed himself in every aspect of Ireland's cultural and political life. In the last year of his life, he had wished to make his own documentary, The Rule of Law, tracing the development of international law from the time of Grotius, the 17th century philosopher, to the present day.

 

Anthony Freire Marreco died on 4th June 2006 aged 90 years and was buried in the graveyard of St. Michael's Church, Aldbourne, Wiltshire, England. Donations were requested for

the RSPCA.

 

A video interview with Anthony Marreco recalling moments from his life at aged 82 is available on YouTube via link.

www.youtube.com/watch?v=eR3BaWVwqHc&t=481s

 

2022 wishes to cross the new year.Deerpower....How 2022 Works are horsepower ?“Your life is what your thoughts make it,Your New Year is what, what you make it,Happy New Year 2022!"

I would just like to say to all of you people who have answered this question stating that St Nicholas is the original Santa, well he came after, like most things which the Christians claim as their own, has in fact a Pagan root...Santa Claus and Xmas are both Pagan originally.. Saint Nicholas' Day .When the old Gods ruled the world, Odinn the All-father rode the skies of Germania and Scandinavia in winter with a crowd of elves and spirits; those mortals who offered him reverence were rewarded with gifts.. In later years, Odinn's horse, elves and gifts became the accouterments of a Christian saint named Nicholas.Nicholas lived in Asia Minor..Because he calmed the storms at sea during his life, he became the patron of sailors; and because he restored to life three murdered youths, he became the patron for boys..But the most famous tale concerning him was that of three maidens whose imppoverished father planned to sell them into slavery.. Nicholas redeemed them with three bags of dowry gold, which he flung through their windows one night and which landed on their shoes, set to warm before the fire..For this deed, he became the patron of maidens, and Frenchwomen prayed to him for husbands.. He also became the patron of pawnbrokers, and his bags of gold are remembered in the three golden balls that are the sign of the trade.. But gift-giving was his most important act..In Germany and Holland, children set out their shoes on the eve of his feast day, filling them with hay and carrots for his white horse, just as provender had been left for Odinn's horse by their ancestors.. Nicholas, they knew, would ride over the rooftops in the night with his elvish companion Knecht Ruprecht.. Ruprecht carried a switch for use on naughty young ones.. But Nicholas carried baskets of toys and sweets, to be left in the shoes of all good children... That is the origin of Santa, and the red suit he wears has only been around since about the 1930's when he was part of a huge Coke campaign.. First there was St Nicholas--a real Saint who was wealthy and gave a lot of it away, but his feast day was December 6th (when it is still celebrated in some European countries--not at Christmas). For many involved reasons, he was suppressed and finally abolished by the Protestant Reformation. However, he was not to be so easily done away with. His festival was assimilated with Christmas, because often custom and amusement prevail even in the face of disapproving religion.

The Dutch brought him to the New World, and the English colonists borrowed him. In some parts of Germany, St.Nicholas was deposed of power and disappeared. Still, the custom remained and gifts appeared, but they were attributed to the Christ Child, or in popular German, Kriss Kringle. Hmm.

In parts of southern Germany, he is called "Santiklos". The Dutch form is San Nicolaas. Then along came Clement Moore, and that famous poem, which gave us our popular American form of St Nicholas. The author of "Twas the Night before Christmas" was a distinguished Biblical scholar and professor in the General Theological Seminary in New York. He created a fairy tale, borrowing from the Russian St Nicholas: the reindeer (there are none in America but lots of them in Lapland, close to Russia), and the furs--(but no red suit--that was the vision of the artist who illustrated the verse), made him an "elf" and incorporated the idea of Santa Claus of his time. The poem was such a success that it spread all over the country, giving America its own version of Santa Claus, which, ironically, spread back across the Atlantic to Europe.The TRUTH is YOUR ARE RIGHT. Saint Nicholas and Santa Claus come of EVIL. This all started during the times of the Germanic people there was in winter a winter festival in honor of the idol Wodan. Wodan was the main Germanic god, known as the god of war and death! They symbolized Wodan as a saint with a long beard and a long cloak, and in his hand he held a spear with a snake-head, which was also seen as a magic lance. Along with his eight-legged horse, Sleipnir, Satan made sure to christianize the Germanic pagan idolatry, and to have himself declared a saint in that way. this St. Nicholas and Santa Claus ritual, in which they both are being exalted and worshipped, comes of EVIL! Many children worship St. Nicholas, the Wodan! Furthermore, Roman Catholicism is a mixture of worship of idols and canonizations, and brought it to Front. And the church allowed itself to be used for satan's plan. The miter of the Roman Catholics is also called 'Dagon-hat', a fish's mouth, which represents worship of Dagon, also known as Baal-Moloch, devil!The modern depiction of Santa Claus as a fat, jolly man (or elf) wearing a red coat and trousers with white cuffs and collar, and black leather belt and boots, became popular in the United States in the 19th century due to the significant influence of caricaturist and political cartoonist Thomas Nast.[3] This image has been maintained and reinforced through song, radio, television, and films. In the United Kingdom and Europe, his depiction is often identical to the American Santa, but he is commonly called Father Christmas.One legend associated with Santa says that he lives in the far north, in a land of perpetual snow. The American version of Santa Claus lives at the North Pole, while Father Christmas is said to reside in Finland. Other mythological details include: he is married and lives with Mrs. Claus; that he makes a list of children throughout the world, categorizing them according to their behavior; that he delivers presents, including toys, candy, and other presents to all of the good boys and girls in the world, and sometimes coal or sticks to the naughty children, in one night; and that he accomplishes this feat with the aid of magical elves who make the toys, and flying reindeer who pull his sleigh.There has long been opposition to teaching children to believe in Santa Claus. Some Christians say the Santa tradition detracts from the religious origins and purpose of Christmas. Other critics feel that Santa Claus is an elaborate lie, and that it is unethical for parents to teach their children to believe in his existence.[6] Still others oppose Santa Claus as a symbol of the commercialization of the Christmas holiday, or as an intrusion upon their own national traditions.

answers.yahoo.com/question/index?qid=20071222075857AAHGEu2

Germany's black forest, before Christianity came to the place, they had a legend about creatures called tomtin. These were wholly evil little dwarf-like creatures, who wore red (the color of blood). They would band together, pull a traveler to the ground and beat him. The tomtin had a leader, though. He was known as Nacht Rupert. Nacht Rupert would sometimes come into villages taking a small army of tomtin with him, and could sometimes be seen peering into windows. He would often kill those he was watching, unless the people inside were keeping to the old faiths, in which case he would give gifts. When the Catholic faith made it to the area, they were appalled at such a thing, and decided to replace the notion with a saint, who happened to be St. Nicholas. At first, though, this did not erase his sinister reputation. For some time, he was known as 'Buller Claus' (translates to 'Belled 'Nicholas') because of the chains and bells that he carried. When he approached a house, the tomtin went ahead to rouse sleeping children, drag them from their beds, and ask them questions on the Christian catechism. If they could not answer or answered incorrectly, the tomtin beat them with sharp sticks and chains while St. Nicholas pelted them with hard coal until they bled and the tomtin licked the blood from their wounds. If they were able to answer correctly, they were (grudgingly) rewarded with an apple or sweetmeat. Luckily, St. Nicholas would only come once a year, on a certain day in winter. Later, the image of the tomtin softened, and they became 'Santa's little helpers' or 'Christmas Elves'. Also, things changed around a bit, and now it is Santa who wears the red (color of blood) suit. Just think of that next time you see Santa at the shopping mall!

www.frihost.com/forums/vt-85369.html

The Santa Claus we all know and love — that big, jolly man in the red suit with a white beard — didn’t always look that way. In fact, many people are surprised to learn that prior to 1931, Santa was depicted as everything from a tall gaunt man to a spooky-looking elf. He has donned a bishop's robe and a Norse huntsman's animal skin. In fact, when Civil War cartoonist Thomas Nast drew Santa Claus for Harper's Weekly in 1862, Santa was a small elflike figure who supported the Union. Nast continued to draw Santa for 30 years, changing the color of his coat from tan to the red he’s known for today.Here, a few other things you may not have realized about the cheerful guy in the red suit.The Coca-Cola Company began its Christmas advertising in the 1920s with shopping-related ads in magazines like The Saturday Evening Post. The first Santa ads used a strict-looking Claus, in the vein of Thomas Nast.In 1930, artist Fred Mizen painted a department-store Santa in a crowd drinking a bottle of Coke. The ad featured the world's largest soda fountain, which was located in the department store Famous Barr Co. in St. Louis, Mo. Mizen's painting was used in print ads that Christmas season, appearing in The Saturday Evening Post in December 1930.In 1931 the company began placing Coca-Cola ads in popular magazines. Archie Lee, the D'Arcy Advertising Agency executive working with The Coca-Cola Company, wanted the campaign to show a wholesome Santa who was both realistic and symbolic. So Coca-Cola commissioned Michigan-born illustrator Haddon Sundblom to develop advertising images using Santa Claus — showing Santa himself, not a man dressed as Santa.For inspiration, Sundblom turned to Clement Clark Moore's 1822 poem "A Visit From St. Nicholas" (commonly called "'Twas the Night Before Christmas"). Moore's description of St. Nick led to an image of a warm, friendly, pleasantly plump and human Santa. (And even though it's often said that Santa wears a red coat because red is the color of Coca-Cola, Santa appeared in a red coat before Sundblom painted him.)Sundblom’s Santa debuted in 1931 in Coke ads in The Saturday Evening Post and appeared regularly in that magazine, as well as in Ladies Home Journal, National Geographic, The New Yorker and others.From 1931 to 1964, Coca-Cola advertising showed Santa delivering toys (and playing with them!), pausing to read a letter and enjoy a Coke, visiting with the children who stayed up to greet him, and raiding the refrigerators at a number of homes. The original oil paintings Sundblom created were adapted for Coca-Cola advertising in magazines and on store displays, billboards, posters, calendars and plush dolls. Many of those items today are popular collectibles.Sundblom created his final version of Santa Claus in 1964, but for several decades to follow, Coca-Cola advertising featured images of Santa based on Sundblom’s original works. These paintings are some of the most prized pieces in the art collection in the company’s archives department and have been on exhibit around the world, in famous locales including the Louvre in Paris, the Royal Ontario Museum in Toronto, the Museum of Science and Industry in Chicago, the Isetan Department Store in Tokyo, and the NK Department Store in Stockholm. Many of the original paintings can be seen on display at World of Coca-Cola in Atlanta, Ga.In the beginning, Sundblom painted the image of Santa using a live model — his friend Lou Prentiss, a retired salesman. When Prentiss passed away, Sundblom used himself as a model, painting while looking into a mirror. Finally, he began relying on photographs to create the image of St. Nick.People loved the Coca-Cola Santa images and paid such close attention to them that when anything changed, they sent letters to The Coca-Cola Company. One year, Santa's large belt was backwards (perhaps because Sundblom was painting via a mirror). Another year, Santa Claus appeared without a wedding ring, causing fans to write asking what happened to Mrs. Claus.The children who appear with Santa in Sundblom’s paintings were based on Sundblom's neighbors — two little girls. So he changed one to a boy in his paintings.In 1942, Coca-Cola introduced "Sprite Boy," a character who appeared with Santa Claus in Coca-Cola advertising throughout the 1940s and 1950s. Sprite Boy, who was also created by Sundblom, got his name due to the fact that he was a sprite, or an elf. (It wasn’t until the 1960s that Coca-Cola introduced the popular beverage Sprite.)In 2001, the artwork from Sundblom's 1963 painting was the basis for an animated TV commercial starring the Coca-Cola Santa. The ad was created by Academy Award-winning animator Alexandre Petrov.

www.coca-colacompany.com/stories/coke-lore-santa-claus/

Santa Claus and Christmas go hand-in-hand - in the other hand, Father Christmas is holding an ice cold bottle of Coca-Cola.The gigantic brand has more to do with the big man in red than the supposedly traditional mince pie and glass of sherry.But while it is often said his trademark red suit is solely down to the soft drink's long-running advertising campaign, many historians believe the colours were inspired by the Bishop of Myra in the 4th Century.He had a reputation for secret gift-giving, such as putting coins in the shoes of those who left them out for him, and so he became the model for Santa Claus.But the association with Coca-Cola has done little to harm any link with a red suit - and the brand denies it is solely responsible for Saint Nick's garb."Before the Coca‑Cola Santa was even created, St Nick had appeared in numerous illustrations and written descriptions wearing a scarlet coat," its site reads."However, it is true that Coca‑Cola advertising played a big role in shaping the jolly, rotund character we know and love today."In 1931, Swedish-American artist Haddon Sundblom was commissioned to paint Santa Claus for the company's Christmas adverts.Prior to this, he had been portrayed in a variety of ways throughout history: tall and gaunt; short and elfin; distinguished and intellectual; even downright frightening.Coca-Cola adds: "Sundblom’s paintings for Coca‑Cola established Santa as a warm, happy character with human features such as rosy cheeks, a white beard, twinkling eyes and laughter lines."This grandfather-style Coca‑Cola Santa captivated the public and, as our adverts spread globally, the perception of the North Pole’s most-famous resident changed forever."These historic Coca-Cola Christmas adverts show how little has changed in 80 years of festive marketing.Proving that they know when holidays are coming, the mega-brand have consistently put Santa Claus at the heart of their posters.Starting in 1931, a rotund St Nick holds up a glass of the iconic pop up with the tag line "my hat's off to the pause that refreshes".Even 83 years later, a smiling Santa with slightly less rosy cheeks, dominates the poster.

 

www.mirror.co.uk/news/world-news/coca-cola-really-invent-...

America and the Creation of Santa Claus.

America and the Creation of Santa Claus: A Guide

The American Santa Claus is generally considered to have been the invention of Washington Irving and other early nineteenth-century New Yorkers, who wished to create a benign figure that might help calm down riotous Christmas celebrations and refocus them on the family. This new Santa Claus seems to have been largely inspired by the Dutch tradition of a gift-giving Sinterklaas, but it always was divergent from this tradition and was increasingly so over the course of the nineteenth and twentieth centuries. So, the American Santa is a largely secular visitor who arrives at Christmas, not the 6 December; who dresses in furs rather than a version of bishop's robes; who is rotund rather than thin; and who has a team of flying reindeer rather than a flying horse. At first his image was somewhat variable, but Thomas Nast's illustrations for Harper's Illustrated Weekly (1863-6) helped establish a figure who looks fairly close to the modern Santa. This figure was taken up by various advertisers, including Coca-Cola, with the result that he is now the 'standard' version of the Christmas visitor and has largely replaced the traditional Father Christmas in England.The Origin of American Christmas Myth and Custom - By B.K. Swartz, Jr., Emeritus Professor at Ball State University (this page is now hosted on arthuriana.co.uk by kind permission of B. K. Swartz, Jr.). A very nicely illustrated schematic version of the evolution of Santa Claus from St Nicholas, with extremely good coverage of the development of Santa Claus (including dates for the first appearance of various features).Christmas Reborn: The Creation of a Consumer Christmas - An interview with Professor Stephen Nissenbaum, author of an important book on the nineteenth-century American 're-invention' of Christmas and the creation of Santa Claus, The Battle for Christmas. This interview includes discussion of both of these topics. Santa Claus Does More Than Deliver Toys: Advertising's Commercialization of the Collective Memory of Americans - An interesting journal article from 2000 that has been made freely available (pp. 207-40 of the PDF). This provides a good summary of the early development of St Nicholas before going into considerable detail on the American tradition of Santa and its evolution and spread.Santa Claus: Building a Better Father Christmas - A good article which is largely based on Nissenbaum's work, making the case for the American tradition of Santa Claus being the creation of an early nineteenth-century New York elite, who transplanted the Dutch Sinterklaas into New York in a successful attempt to civilise Christmas.Did Coca-Cola Invent Santa Claus? - A detailed discussion of the common belief that the modern image of Santa Claus was the sole creation of 1930s Coca-Cola advertising, which rightly rejects this as a myth. Another good demolition of this myth and brief discussion of the nineteenth-century 'creation' of the American Santa Claus is available here: Did the Popular Image of Santa Claus Originate in a Coca-Cola Ad?

www.arthuriana.co.uk/xmas/pages/santa.htm

retiro

retiro, Q.C 02/11/11

 

Our Lady of Lourdes was the title given to the Blessed Virgin Mary when she appeared in a vision with St. Bernadette in Lourdes, France.

 

[edit] Origin

 

Bernadette Soubirous was the daughter of a flour miller in Lourdes, France. When affliction hit their family, they had to move to a former jail house. Bernadette's aunt took her and brought her to another village to do household chores and to study catechism. Being simple and illiterate, she did not learn much. Back in Lourdes, while she was accumulating firewood together with her sister, Antoinette, and Jeanne, her neighbor, they took a road that brought them to an intersection between a river and a mill. Fearing that her asthma would attack, Bernadette slowly took off her socks and crossed the river with her companions who went ahead.

 

Our Lady appeared to Bernadette in a vision with a strong blast of wind and sparks of light. She looked up towards the grotto. She tried to brush off the image with her rosary. To her astonishment, the Lady brought out her own rosary and prayed along with her. There were 18 apparitions that transpired, each event closely following the other and capturing Bernadette in a trance. Their sequence is as follows:

 

February 11, 1858 - Bernadette prayed the rosary with Our Lady.

February 14, 1858 - Our Lady came closer to Bernadette to establish her heavenly origins.

February 18, 1858 - Fellowship members came along with Bernadette to validate Our Lady's messages. Our Lady asked Bernadette to come back to the grotto with a lighted candle, promising eternal salvation.

February 19, 1858 (4th to 14th apparitions) - Our Lady asked for prayers, sacrifice and for sinners to repent. She ordered Bernadette dig at the ground, and a spring immediately bubbled up and soon gushed forth. She wished for a chapel to be built on the spot and processions to be made to the grotto. Many ill people came to plunge into the spring water and recovered instantly. Fr. Perymale, Bernadette's pastor, sent her off to ask what the Lady's name was.

March 25, 1858 - Our Lady declared that she was the Immaculate Conception.

April 7, 1858 - During this apparition, Bernadette unknowingly held her hands for hours in the candle without being burned.

The apparitions at Lourdes led the Pope to recognize the Dogma of the Immaculate Conception on December 8, 1854. According to the dogma, Mary was conceived without original sin.

 

Bernadette lived with her parents for two years after the apparition before joining the sisters of Charity at Nevers, France. She died of asthma, tuberculosis and bone impairment at the age of thirty five.

 

[edit] Image

 

Our Lady of Lourdes is dressed in white with white veil, blue belt and yellow rose on the feet. Three elements of nature are associated with Lourdes. The element of water which was dug up by St. Bernadette, the element of fire from the candle that Mary asked Bernadette to light, and the rocky cave where Our Lady appeared.

 

[edit] Veneration

 

The image of Our Lady of Lourdes in the Philippines is venerated all over the country, particularly at the Lourdes Shrine in Quezon City. Another place of devotion is at the Lourdes Grotto in Baguio City with its long flight of steps going up the hill. The country's locally carved Lourdes image was operated by the Order of the Friars Minor Capuchins (OFM Cap) headed by Fr. Bernardo of Cleza. Filipino sculptor, Manuel Flores, carved the statue for the Capuchin's garden grotto, which was later transferred to a side altar inside the Capuchin chapel in Intramuros, Manila. The Confraternity of Lourdes was established in the chapel in May 1893, because the image has attracted a large number of devotees.

 

In 1894, Fr. Cleza instructed Flores to make a bigger statue of the Virgin. Many miraculous recoveries occurred before the statue. Eventually, the Capuchin chapel was made into a church wherein the image had been installed. The church was gutted by fire during the World War II but the statue of the Virgin was left unharmed.

 

After the war, the Capuchins bought a new property on Retiro St. Quezon City which became the permanent location of the Lourdes Church in the Philippines. It was blessed on August 15, 1951. It was declared an Archdiocesan Shrine in February 1987. It was declared a National Shrine by the Catholic Bishops' Conference of the Philippines on January 30, 1996.

 

[edit] The Archonfraternity of Lourdes in The Philippines (Arch-Con)

 

The Archonfraternity of Lourdes in The Philippines was established at the same time the Lourdes devotion was launched in the 1890s. There are a couple of hundred confraternities under the Arch-con that meet twice a year for the Marian Symposia and once every two years for the national convention. The feast of Lourdes is celebrated every February 11 wherein a grand penitential procession is held at dawn by the devotees holding lighted torches on bare feet while chanting canticles.

 

India has a holiday today. A National Holiday for this day Indian adopted a Constitution and set the bedrock of democracy within a constitutional framework.

 

The big event of the day - A Republic Day Parade in Delhi. I remember peeping on to that many decades ago. Now you can see it on the idiot box.

  

"Vande Mataram" , is a catechism of sorts that intellectually defines the Republic Day in India as much as the popular parade does for the masses. It is a poem written by Bankim Chandra Chattopadhyay in 1882 and is an obeisance to the power goddess Durga.

 

Vande Matram was the offering and greeting that freedom fighters used while communicating with each other in the halcyon days of the struggle to overcome the colonial rule in the late 19th and early 20th century.

 

The first two verses of the poem "vande Mataram" form the "National Song" of the Republic of India.

  

This text is the calligraphic creative work of Uday Tadphale, a wonderful creative artist with absolutely rocking good credentials.

 

He is on flickr -- Uday Tadphale on Flickr

   

You can see his creative work here

 

You can download this image and use it as a Display Icon for Twitter, Flickr or Facebook or what ever.

Please do so. Much obliged.

 

Thank you Uday Tadphale for sharing your creative genius.

                 

IMG_8463 copy

In the chapel of the Holy Childhood (or missionary childhood), located in the north aisle, is placed the reliquary of Saint Paul CHEN.

 

Paul CHEN (Chen Changpin) was born on April 11, 1838 in Sintchen in the Chinese province of Kouy-tcheou (Guizhou). His family is not Christian. He is instructed by the Holy Childhood and entered the minor seminary in 1853 where he is baptized and confirmed on the day of Christmas of the same year. He made his first communion in 1854. Gentle and quiet character, he works diligently

In 1857 his father asks him to return home but he strongly refuses because his vocation is solid.

In 1860 he entered the great seminary of Tsin-gay, this is where he was arrested and decapitated on 29 July 1861 with another seminarian Joseph Chiang, a Christian Jean-Baptiste Lô and Martha Wang, the cook of the seminary. The seminary is destroyed by the soldiers.

 

These four martyrs are declared venerable in 1879 and then beatified on May 2, 1909 by Pope Pius X. Today canonized, the 120 martyrs of China are celebrated on July 9th.

 

Paul CHEN is one of school children by the work of the Holy Childhood, today called missionary childhood. He likes the prayer, games, songs, and taught the Gospel by heart. He receives baptism and decided to become a missionary as Father Louis FAURIE, his master of catechism. He is admitted to the seminary, learned the trade of Carpenter, studied latin and theology with passion and dreams of becoming a priest. Persecution against Catholics breaks his dream on July 29, 1861. Paul is executed with other Catholics, he was only 23 years old. Paul Chen is the first child Chinese to become a seminarian, martyr and saint. Beatified in 1909, his relics are brought to Paris and filed in the Notre Dame Cathedral on 10 June 1920. He will be canonized by Pope John Paul II in 2000.

 

www.notredamedeparis.fr/en/la-cathedrale/histoire/grandes...

20th biennial Finnish-American Festival, Naselle, Washington.

July 2022

 

Teuvo Pakkala.

Helsinki: Otava. 1908

 

If you click on this link, you will be taken to a web page where you can download a pdf document of the entire primer (Aapinen_kuvallinen.pdf (20.68Mb)):

www-doria-fi.translate.goog/handle/10024/100838?_x_tr_sl=...

 

I did't know what an Aapinen is, but Finnish Wikipedia did, and Google Translate converted it into a language I can read.

 

On a humorous note, and to remind us that humans are still smarter than machines, I was puzzled by the unexpected appearance of the word "monkey" in the article about primers, e.g,: "The first known book in Finnish was a monkey book, Mikael Agricola 's Abckiria from 1543."

 

By isolating the words in the preceding section one at a time in Google Translate, I learned that the Finnish word for a primer, aapinen, can be translated as "monkey."

 

Oddly, only one of over half a dozen online translators produced the same result. Perhaps Google Translate and the other one came up with "monkey," (apina), because it is superficially similar to aapinen in spelling and sound. Also, Finnish is a fiendishly complex language in which word endings modify words in ways that are unheard of in English. Perhaps the "en" on the end of the word aapinen confused the online translators.

 

Sadly, as generations of foreign-language learners have discovered to their regret, "close" counts only in the game of horseshoes, not orthography.

 

Here's the translated Wikipedia treatise on primers, unedited for your enjoyment:

-------------------------------------------------------------------------------------------

Aapinen is a book whose purpose is to teach reading and which usually goes through different letters in alphabetical order .

 

The history of the Finnish monkey

 

The first known book in Finnish was a monkey book, Mikael Agricola 's Abckiria from 1543. Although it was not intended so much for children, but mostly for priests teaching literacy.

 

The Apkiria part of the Abckiria comprises four pages and the Catechism part 12 pages.

 

More aimed at children was Yxi paras lasten tawara , the first part of the 1666 catechism written by Bishop Johannes Gezelius the Elder and published as a separate 12-page edition. Gezelius' goal was to get the people to adopt internal literacy.

 

Daniel Medelplan , a woodcutter, carved Gezelius 's ape on wooden slabs, so that it could be pressed by hand. During the war, printing presses did not work and there was a shortage of monkeys.

 

For example, before _____ at the beginning of the 18th century, only one in three Finns was estimated to be usefully able to read.

 

Jaakko Jutein 's Children's book (1816) also contained non-religious material, the number of which began to rise in the apis.

 

Henrik Gabriel Porthan was of the opinion that the first book should arouse a child's curiosity and interest. Children's abilities and needs began to be taken into account in the works intended for them as well.

 

The motif and symbol of the Finnish monkey has traditionally been the monkey rooster . The world's oldest surviving monkey rooster is printed on a Polish monkey cover in the 16th century.

 

Apiskukko [?] also appears in the old coat of arms of Pälkänee municipality.

fi.wikipedia.org/wiki/Aapinen

 

fi-m-wikipedia-org.translate.goog/wiki/Aapinen?_x_tr_sl=a...

 

The famous wooden built fighter/bomber on display in the main hanger next to a Tallboy Bomb which was used by Lancaster bombers in such raids as Operation Catechism, which saw the sinking of the Tirpitz battleship..

Robert Raikes House, now a pub on Southgate Street in Gloucester, Gloucestershire.

 

Robert Raikes, an English philanthropist and Anglican layman, is known for his promotion of Sunday schools, which are seen as the precursor to the modern day the English state school system.

 

He inherited a publishing business from his father, becoming proprietor of the Gloucester Journal in 1757. He then moved the business into Robert Raikes' House in 1758.

 

Raikes had become interested in prison reform, specifically with the conditions in Gloucester gaol and saw that vice would be better prevented than cured. He saw schooling as the best intervention. The best available time was Sunday as the boys were often working in the factories the other six days.

 

He used his paper to publicise the schools and bore most of the cost in the early years. The movement began in July 1780 in the home of a Mrs Meredith. Only boys attended, and she heard the lessons of the older boys who coached the younger. Later, girls also attended. Within two years, several schools opened in and around Gloucester. He published an account on 3 November 1783 of Sunday schools in his paper, and later word of the work spread through the Gentleman's Magazine, and in 1784, a letter to the Arminian Magazine.

 

The original schedule for the schools, as written by Raikes was:

"The children were to come after ten in the morning, and stay till twelve; they were then to go home and return at one; and after reading a lesson, they were to be conducted to Church. After Church, they were to be employed in repeating the catechism till after five, and then dismissed, with an injunction to go home without making a noise."

 

Criticisms raised included that it would weaken home-based religious education, that it might be a desecration of the Sabbath, and that Christians should not be employed on the Sabbath. Some leading ecclesiastics—among them Bishop Samuel Horsley—opposed them on the grounds that they might become subservient to purposes of political propagandism.

 

Despite the controversy, the Sunday Schools grew at a phenomenal rate. By 1788 there were 300,000 children attached to local Sunday Schools. By 1831, Sunday schools in Great Britain were teaching weekly 1,250,000 children, approximately 25 percent of the population. By 1910 there were over 5,500,000 in Sunday Schools throughout the UK. As these schools preceded the first state funding of schools for the general public, they are seen as the forerunners of the current English school system.

 

Information Source:

en.wikipedia.org/wiki/Robert_Raikes

 

In the chapel of the Holy Childhood (or missionary childhood), located in the north aisle, is placed the reliquary of Saint Paul CHEN.

 

Paul CHEN (Chen Changpin) was born on April 11, 1838 in Sintchen in the Chinese province of Kouy-tcheou (Guizhou). His family is not Christian. He is instructed by the Holy Childhood and entered the minor seminary in 1853 where he is baptized and confirmed on the day of Christmas of the same year. He made his first communion in 1854. Gentle and quiet character, he works diligently

In 1857 his father asks him to return home but he strongly refuses because his vocation is solid.

In 1860 he entered the great seminary of Tsin-gay, this is where he was arrested and decapitated on 29 July 1861 with another seminarian Joseph Chiang, a Christian Jean-Baptiste Lô and Martha Wang, the cook of the seminary. The seminary is destroyed by the soldiers.

 

These four martyrs are declared venerable in 1879 and then beatified on May 2, 1909 by Pope Pius X. Today canonized, the 120 martyrs of China are celebrated on July 9th.

 

Paul CHEN is one of school children by the work of the Holy Childhood, today called missionary childhood. He likes the prayer, games, songs, and taught the Gospel by heart. He receives baptism and decided to become a missionary as Father Louis FAURIE, his master of catechism. He is admitted to the seminary, learned the trade of Carpenter, studied latin and theology with passion and dreams of becoming a priest. Persecution against Catholics breaks his dream on July 29, 1861. Paul is executed with other Catholics, he was only 23 years old. Paul Chen is the first child Chinese to become a seminarian, martyr and saint. Beatified in 1909, his relics are brought to Paris and filed in the Notre Dame Cathedral on 10 June 1920. He will be canonized by Pope John Paul II in 2000.

 

www.notredamedeparis.fr/en/la-cathedrale/histoire/grandes...

retiro, Q.C 02/11/11

 

Our Lady of Lourdes was the title given to the Blessed Virgin Mary when she appeared in a vision with St. Bernadette in Lourdes, France.

 

[edit] Origin

 

Bernadette Soubirous was the daughter of a flour miller in Lourdes, France. When affliction hit their family, they had to move to a former jail house. Bernadette's aunt took her and brought her to another village to do household chores and to study catechism. Being simple and illiterate, she did not learn much. Back in Lourdes, while she was accumulating firewood together with her sister, Antoinette, and Jeanne, her neighbor, they took a road that brought them to an intersection between a river and a mill. Fearing that her asthma would attack, Bernadette slowly took off her socks and crossed the river with her companions who went ahead.

 

Our Lady appeared to Bernadette in a vision with a strong blast of wind and sparks of light. She looked up towards the grotto. She tried to brush off the image with her rosary. To her astonishment, the Lady brought out her own rosary and prayed along with her. There were 18 apparitions that transpired, each event closely following the other and capturing Bernadette in a trance. Their sequence is as follows:

 

February 11, 1858 - Bernadette prayed the rosary with Our Lady.

February 14, 1858 - Our Lady came closer to Bernadette to establish her heavenly origins.

February 18, 1858 - Fellowship members came along with Bernadette to validate Our Lady's messages. Our Lady asked Bernadette to come back to the grotto with a lighted candle, promising eternal salvation.

February 19, 1858 (4th to 14th apparitions) - Our Lady asked for prayers, sacrifice and for sinners to repent. She ordered Bernadette dig at the ground, and a spring immediately bubbled up and soon gushed forth. She wished for a chapel to be built on the spot and processions to be made to the grotto. Many ill people came to plunge into the spring water and recovered instantly. Fr. Perymale, Bernadette's pastor, sent her off to ask what the Lady's name was.

March 25, 1858 - Our Lady declared that she was the Immaculate Conception.

April 7, 1858 - During this apparition, Bernadette unknowingly held her hands for hours in the candle without being burned.

The apparitions at Lourdes led the Pope to recognize the Dogma of the Immaculate Conception on December 8, 1854. According to the dogma, Mary was conceived without original sin.

 

Bernadette lived with her parents for two years after the apparition before joining the sisters of Charity at Nevers, France. She died of asthma, tuberculosis and bone impairment at the age of thirty five.

 

[edit] Image

 

Our Lady of Lourdes is dressed in white with white veil, blue belt and yellow rose on the feet. Three elements of nature are associated with Lourdes. The element of water which was dug up by St. Bernadette, the element of fire from the candle that Mary asked Bernadette to light, and the rocky cave where Our Lady appeared.

 

[edit] Veneration

 

The image of Our Lady of Lourdes in the Philippines is venerated all over the country, particularly at the Lourdes Shrine in Quezon City. Another place of devotion is at the Lourdes Grotto in Baguio City with its long flight of steps going up the hill. The country's locally carved Lourdes image was operated by the Order of the Friars Minor Capuchins (OFM Cap) headed by Fr. Bernardo of Cleza. Filipino sculptor, Manuel Flores, carved the statue for the Capuchin's garden grotto, which was later transferred to a side altar inside the Capuchin chapel in Intramuros, Manila. The Confraternity of Lourdes was established in the chapel in May 1893, because the image has attracted a large number of devotees.

 

In 1894, Fr. Cleza instructed Flores to make a bigger statue of the Virgin. Many miraculous recoveries occurred before the statue. Eventually, the Capuchin chapel was made into a church wherein the image had been installed. The church was gutted by fire during the World War II but the statue of the Virgin was left unharmed.

 

After the war, the Capuchins bought a new property on Retiro St. Quezon City which became the permanent location of the Lourdes Church in the Philippines. It was blessed on August 15, 1951. It was declared an Archdiocesan Shrine in February 1987. It was declared a National Shrine by the Catholic Bishops' Conference of the Philippines on January 30, 1996.

 

[edit] The Archonfraternity of Lourdes in The Philippines (Arch-Con)

 

The Archonfraternity of Lourdes in The Philippines was established at the same time the Lourdes devotion was launched in the 1890s. There are a couple of hundred confraternities under the Arch-con that meet twice a year for the Marian Symposia and once every two years for the national convention. The feast of Lourdes is celebrated every February 11 wherein a grand penitential procession is held at dawn by the devotees holding lighted torches on bare feet while chanting canticles.

 

God is indeed merciful (Exod 34:6–7; 20:6; Ps 103:8–9†), but he is likewise just (Exod 20:5†; 23:7†; 34:7†; Deut 7:9–11†; Ps 5:5–7; 7:9†; Job 34:10–11†; Nah 1:2–3†; Rom 1:18†; 2:5–6†; 2 Cor 6:14–17†; Heb 10:31†); wherefore his justice requires that sin, which is committed against the most high majesty of God, be also punished with extreme, that is, with everlasting punishment (Gen 2:17†; Rom 6:23†) of body and soul (Matt 25:35–46†).

 

The text of the catechism is reproduced from, “The Heidelberg Catechism. A.D. 1563,” in Philip Schaff and David S. Schaff, eds., The Creeds of Christendom (1931; repr., Grand Rapids: Baker, 1996), 3:307–55.

Midnights at that one church... fifteen(ish) minute exposure.

 

Gary, Indiana

Model: Jackie White

Make up/ Hair: Jenn Diachenko

Lighting Assistant: Colt White

Location: Cape Henlopen State Park

 

Einstein 640 camera right with beauty dish

Vagabond Mini Lithium Battery pack

PocketWizard PowerMC2 on strobe

PocketWizard MiniTT1 on camera

 

Sneek peak from a new series: "Adrift"

 

"Antonio Ghislieri was born in 1504 in Bosco, Italy. At the age of fourteen he received the habit of the Friars Preachers, taking the name Michael. He was ordained in 1528 and became a lector, taught sacred theology and was prior of several communities, being known for the integrity and austerity of his life. In 1551 he was appointed Commissary General of the Roman Inquisition, afterwards become bishop of Nepi and Sutri. In 1557 he was named cardinal by Paul IV and in 1560 he was given the Piedmontese diocese of Mondovi by Pius IV.

 

On 7 January 1566 he was elected to the highest pastoral office, taking the name Pius. Supported by St Charles Borromeo, he dedicated himself to the salvation of the souls and the reform of the Church. He strenuously defended the Catholic faith against the Reformers, concerned himself with the propogation of that faith, and put into effect the decrees of the Council of Trent. He radically reformed the Roman curia; he published the Roman Catechism (1566); he promoted as a solid formation for seminarians the Summa Theologiae of St Thomas Aquinas, whom he named the fifth ‘angelic’ Latin Doctor of the Church in 1567; he efficaciously promoted the unity and renewal of the liturgy, promulgating new editions of the Roman Breviary (1568) and Missal (1570); he upheld the unity of the dogmatic traditions of East and West, honouring four major doctors of each.

 

He had a most holy death in Rome on 1 May 1572, was beatified one-hundred years later by Clement X, and was canonized by Clement XI on 22 May 1712. His body is venerated at the basilica of St Mary Major, Rome".

 

This statue of St Pius V, with St Catherine of Siena behind him, is in the Dominican church in Puebla, Mexico.