Existence de edward bond au théâtre des argonautes à marseille

mise en scène francine eymery, collaboration artistique et scénographique jean-pierre girard

avec lionel barathieu et frédéric josse

The Royal Armouries began life as the main royal and national arsenal housed in the Tower of London. Indeed the Royal Armouries has occupied buildings within the Tower for making and storing arms, armour and military equipment for as long as the Tower itself has been in existence.

 

Early in the 19th century the nature and purpose of the museum began to change radically. Displays were gradually altered from exhibitions of curiosities to historically ‘accurate’ and logically organised displays designed to improve the visitor by illuminating the past.

 

Origins

The origins of the Armouries may be traced back to the working armoury of the medieval kings of England. The first recorded visitor to the Tower Armouries was in 1498, when entry was only by special permission. After the restoration of Charles II in 1660, the paying public was allowed in to marvel at new displays set up to celebrate the power and splendour of English monarchy.

 

The Armouries is one of the ancient institutions of the Tower of London, which have also included the Board of Ordnance, the Menagerie, the Royal Mint, the Jewel House, the Royal Observatory and the Tower Record Office. These institutions are the focus of a permanent exhibition in the White Tower – Powerhouse).

 

An important chapter in its development occurred in the early 15th century, with the emergence of the Office of Armoury as an offshoot of the Privy Wardrobe of the Tower. At this point it seems that the positions ‘Keeper of the King’s armour at the Tower of London’ (first mentioned in 1423) and the ‘Master of the Ordnance’ (first recorded in 1414) replaced the previous ‘Keeper of the Wardrobe’.

 

The offices of the Armoury and Ordnance were responsible for procuring and issuing a wide variety of military equipment. The Armoury concentrated on armour and edged weapons; the Ordnance concentrated on cannon, handguns and the more traditional bow and arrow. Developments in the art of war resulted in the Ordnance becoming the more important of the two organisations, and in 1670 the equipment and functions of the Office of Armoury passed to the Ordnance.

 

16th–17th centuries

By the end of the 16th century, some of the early visitors to the Tower began to record their impressions of the Armoury. Jacob Rathgar, secretary of Frederick, Duke of Wirtenburg, described what they were shown in 1592. Despite the presence of many fine pieces of artillery, Rathgar felt the collection did not compare with those in his native Germany for ‘they stand about in the greatest confusion and disorder’.

 

Paul Hentzner provided the first detailed description of the Armoury after a visit to London in 1598. He was shown many items belonging to Henry VIII, including a gilt suit of armour, and several historic cannon; among them two wooden pieces used to deceive the French at the siege of Boulogne in 1544.

 

The following year Joseph Platter, a Swiss traveller from Basle, visited the Tower and again paid attention to the personal armoury of Henry VIII, which he makes clear was located in the White Tower. Interestingly, reference is made to the cost of viewing the Armoury, with payments being made at four points in the building ‘to a servant appointed to receive the same’.

 

Rathgar’s complaint in 1592 about the disorderly appearance of the Armoury, repeated by the Duke of Stettin-Pomerania a decade later, suggests that little attention was paid to presentation in the late 16th and early 17th centuries.

 

This situation was to change immediately after the Restoration of the monarchy in 1660, when two permanent public displays were set up, known as the Line of Kings and the Spanish Armoury.

 

The former, as the name suggests, was a row of figures representing the kings of England. They appeared on life-sized wooden horses wearing what was said to be their personal armour. The line was first recorded in the Tower in an inventory dated October 1660, and it is possible that the display was assembled to mark Charles II’s visit to the Tower of London in August that year, after his many years in exile.

 

The Spanish Armoury was a collection of fearsome-looking weapons, displayed alongside a few instruments of torture, claimed to have been taken from the Spanish Armada in 1588. However, the historical basis for this association was quite unsound, with few, if any, of the objects having Spanish connections.

 

17th–19th centuries

Towards the end of the 17th century, the Office of Ordnance added two new armouries’ displays to the visitor attractions at the Tower. These were housed in one of the largest and most prestigious buildings ever to be seen at the Tower – the Grand Storehouse – that was built on the high ground immediately north of the White Tower.

 

The third, and most fantastic, display was installed on the first floor in 1696. Under the supervision of John Harris of Eaton, tens of thousands of small arms, and a mass of elaborate wooden carvings, were used to create such diverse installations as the ‘Witch of Endor’, the ‘Back Bones of a Whale’, a huge organ, and a seven-headed monster.

 

In the great Artillery Hall stood the great guns of the artillery train. As time went by, however, the room increasingly took on the appearance of a museum of military power, in which cannon and other trophies captured from battlefields around the world were brought here and displayed.

 

Also to be seen were items of curiosity and historic interest. Perhaps one of the most infamous was the Tower ‘Rack to extort Confession’. Last prepared for use in January 1673, the rack had presumably been decommissioned by June 1675, as it then appears in the first of several Ordnance inventories.

 

Throughout the 18th and into the early 19th century, the Ordnance continued to adjust and embellish its four armouries at the Tower. In 1825, the decision was taken to re-locate the Line of Kings into a new building against the south side of the White Tower.

 

The Horse Armoury was architecturally significant as it represented the first purpose-built museum gallery at the Tower. With the move, the notable antiquarian Dr Samuel Meyerick reorganised the exhibits along more scholarly and scientific lines.

 

Moreover, the Ordnance began to release funds allowing objects to be bought for the first time to expand the collection in specific and targeted, areas. Together with inaugural efforts at object conservation, the first decisive steps had been taken to transform the Tower armouries into a modern museum.

 

19th–21st centuries

In 1838 the cost of visiting the Tower Armouries was cut from 3 shillings to 1 shilling and lowered again the following year to 6d. The effect of these reductions was to see visitor numbers rise from 10,500 in 1837 to 80,000 in 1839.

 

On the evening of 30 October 1841 the Grand Storehouse was engulfed by a terrible fire destroying most

thank you guys for keeping me inspired while surrounded by chaos:)

and thank you ashley for PERFECTLY capturing my existence this week.

 

k. and i tagged you guys so you would all see this. first time i am doing that - annoying or okay?

  

1. 14/52 Death by Boxes, 2. Beluga Capture, 3. 48/52 ~ i read with every broken heart we should become more adventurous, 4. Untitled, 5. "They came to sit and dangle their feet off the edge of the world & after awhile they forgot everything but the good & true things they would do someday." ~story people, 6. 255:365 Happy Last Day of Summer!, 7. a little less conversation - a little more action, 8. I Wish I Were A Camera, 9. i know everything you don't want me to, 10. dizzy, 11. mini midway, 12. 25 of 28, 13. what are you lookin at?14. Not available15. Not available16. Not available

 

Created with fd's Flickr Toys

Everything around me feels more real than I feel.

Somewhere in Delhi.

In monotheism, God is conceived of as the Supreme Being and principal object of faith.[3] The concept of God as described by most theologians includes the attributes of omniscience (infinite knowledge), omnipotence (unlimited power), omnipresence (present everywhere), divine simplicity, and as having an eternal and necessary existence. Many theologians also describe God as being omnibenevolent (perfectly good), and all loving.

 

God is most often held to be non-corporeal,[3] and to be without any human biological sex,[4][5] yet the concept of God actively creating the universe (as opposed to passively)[6] has caused many religions to describe God using masculine terminology, using such terms as "Him" or "Father". Furthermore, some religions (such as Judaism) attribute only a purely grammatical "gender" to God.[7]

 

In theism, God is the creator and sustainer of the universe, while in deism, God is the creator, but not the sustainer, of the universe. In pantheism, God is the universe itself. In atheism, God is not believed to exist, while God is deemed unknown or unknowable within the context of agnosticism. God has also been conceived as being incorporeal (immaterial), a personal being, the source of all moral obligation, and the "greatest conceivable existent".[3] Many notable philosophers have developed arguments for and against the existence of God.[8]

 

There are many names for God, and different names are attached to different cultural ideas about God's identity and attributes. In the ancient Egyptian era of Atenism, possibly the earliest recorded monotheistic religion, this deity was called Aten,[9] premised on being the one "true" Supreme Being and Creator of the Universe.[10] In the Hebrew Bible and Judaism, "He Who Is", "I Am that I Am", and the tetragrammaton YHWH (Hebrew: יהוה‎‎, which means: "I am who I am"; "He Who Exists") are used as names of God, while Yahweh and Jehovah are sometimes used in Christianity as vocalizations of YHWH. In the Christian doctrine of the Trinity, God, consubstantial in three persons, is called the Father, the Son, and the Holy Spirit. In Judaism, it is common to refer to God by the titular names Elohim or Adonai, the latter of which is believed by some scholars to descend from the Egyptian Aten.[11][12][13][14][15] In Islam, the name Allah, "Al-El", or "Al-Elah" ("the God") is used, while Muslims also have a multitude of titular names for God. In Hinduism, Brahman is often considered a monistic deity.[16] Other religions have names for God, for instance, Baha in the Bahá'í Faith,[17] Waheguru in Sikhism,[18] and Ahura Mazda in Zoroastrianism.[19]

 

The many different conceptions of God, and competing claims as to God's characteristics, aims, and actions, have led to the development of ideas of omnitheism, pandeism,[20][21] or a perennial philosophy, which postulates that there is one underlying theological truth, of which all religions express a partial understanding, and as to which "the devout in the various great world religions are in fact worshipping that one God, but through different, overlapping concepts or mental images of Him."[22]

 

Contents [hide]

1Etymology and usage

2General conceptions

2.1Oneness

2.2Theism, deism and pantheism

2.3Other concepts

3Non-theistic views

3.1Agnosticism and atheism

3.2Anthropomorphism

4Existence

5Specific attributes

5.1Names

5.2Gender

5.3Relationship with creation

6Depiction

6.1Zoroastrianism

6.2Islam

6.3Judaism

6.4Christianity

7Theological approaches

8Distribution of belief

9See also

9.1In specific religions

10References

11Further reading

12External links

Etymology and usage

 

The Mesha Stele bears the earliest known reference (840 BCE) to the Israelite God Yahweh.

Main article: God (word)

The earliest written form of the Germanic word God (always, in this usage, capitalized[23]) comes from the 6th-century Christian Codex Argenteus. The English word itself is derived from the Proto-Germanic * ǥuđan. The reconstructed Proto-Indo-European form * ǵhu-tó-m was likely based on the root * ǵhau(ə)-, which meant either "to call" or "to invoke".[24] The Germanic words for God were originally neuter—applying to both genders—but during the process of the Christianization of the Germanic peoples from their indigenous Germanic paganism, the words became a masculine syntactic form.[25]

  

The word 'Allah' in Arabic calligraphy

In the English language, the capitalized form of God continues to represent a distinction between monotheistic "God" and "gods" in polytheism.[26][27] The English word God and its counterparts in other languages are normally used for any and all conceptions and, in spite of significant differences between religions, the term remains an English translation common to all. The same holds for Hebrew El, but in Judaism, God is also given a proper name, the tetragrammaton YHWH, in origin possibly the name of an Edomite or Midianite deity, Yahweh. In many translations of the Bible, when the word LORD is in all capitals, it signifies that the word represents the tetragrammaton.[28]

 

Allāh (Arabic: الله‎‎) is the Arabic term with no plural used by Muslims and Arabic speaking Christians and Jews meaning "The God" (with a capital G), while "ʾilāh" (Arabic: إله‎‎) is the term used for a deity or a god in general.[29][30][31] God may also be given a proper name in monotheistic currents of Hinduism which emphasize the personal nature of God, with early references to his name as Krishna-Vasudeva in Bhagavata or later Vishnu and Hari.[32]

 

Ahura Mazda is the name for God used in Zoroastrianism. "Mazda", or rather the Avestan stem-form Mazdā-, nominative Mazdå, reflects Proto-Iranian *Mazdāh (female). It is generally taken to be the proper name of the spirit, and like its Sanskrit cognate medhā, means "intelligence" or "wisdom". Both the Avestan and Sanskrit words reflect Proto-Indo-Iranian *mazdhā-, from Proto-Indo-European mn̩sdʰeh1, literally meaning "placing (dʰeh1) one's mind (*mn̩-s)", hence "wise".[33]

 

Waheguru (Punjabi: vāhigurū) is a term most often used in Sikhism to refer to God. It means "Wonderful Teacher" in the Punjabi language. Vāhi (a Middle Persian borrowing) means "wonderful" and guru (Sanskrit: guru) is a term denoting "teacher". Waheguru is also described by some as an experience of ecstasy which is beyond all descriptions. The most common usage of the word "Waheguru" is in the greeting Sikhs use with each other:

 

Waheguru Ji Ka Khalsa, Waheguru Ji Ki Fateh

Wonderful Lord's Khalsa, Victory is to the Wonderful Lord.

Baha, the "greatest" name for God in the Baha'i faith, is Arabic for "All-Glorious".

 

General conceptions

Main article: Conceptions of God

There is no clear consensus on the nature or even the existence of God.[34] The Abrahamic conceptions of God include the monotheistic definition of God in Judaism, the trinitarian view of Christians, and the Islamic concept of God. The dharmic religions differ in their view of the divine: views of God in Hinduism vary by region, sect, and caste, ranging from monotheistic to polytheistic. Divinity was recognized by the historical Buddha, particularly Śakra and Brahma. However, other sentient beings, including gods, can at best only play a supportive role in one's personal path to salvation. Conceptions of God in the latter developments of the Mahayana tradition give a more prominent place to notions of the divine.[citation needed]

 

Oneness

Main articles: Monotheism and Henotheism

 

The Trinity is the belief that God is composed of The Father, The Son (embodied metaphysically in the physical realm by Jesus), and The Holy Spirit.

Monotheists hold that there is only one god, and may claim that the one true god is worshiped in different religions under different names. The view that all theists actually worship the same god, whether they know it or not, is especially emphasized in Hinduism[35] and Sikhism.[36] In Christianity, the doctrine of the Trinity describes God as one God in three persons. The Trinity comprises The Father, The Son (embodied metaphysically by Jesus), and The Holy Spirit.[37] Islam's most fundamental concept is tawhid (meaning "oneness" or "uniqueness"). God is described in the Quran as: "Say: He is Allah, the One and Only; Allah, the Eternal, Absolute; He begetteth not, nor is He begotten; And there is none like unto Him."[38][39] Muslims repudiate the Christian doctrine of the Trinity and the divinity of Jesus, comparing it to polytheism. In Islam, God is beyond all comprehension or equal and does not resemble any of his creations in any way. Thus, Muslims are not iconodules, and are not expected to visualize God.[40]

 

Henotheism is the belief and worship of a single god while accepting the existence or possible existence of other deities.[41]

 

Theism, deism and pantheism

Main articles: Theism, Deism, and Pantheism

Theism generally holds that God exists realistically, objectively, and independently of human thought; that God created and sustains everything; that God is omnipotent and eternal; and that God is personal and interacting with the universe through, for example, religious experience and the prayers of humans.[42] Theism holds that God is both transcendent and immanent; thus, God is simultaneously infinite and in some way present in the affairs of the world.[43] Not all theists subscribe to all of these propositions, but each usually subscribes to some of them (see, by way of comparison, family resemblance).[42] Catholic theology holds that God is infinitely simple and is not involuntarily subject to time. Most theists hold that God is omnipotent, omniscient, and benevolent, although this belief raises questions about God's responsibility for evil and suffering in the world. Some theists ascribe to God a self-conscious or purposeful limiting of omnipotence, omniscience, or benevolence. Open Theism, by contrast, asserts that, due to the nature of time, God's omniscience does not mean the deity can predict the future. Theism is sometimes used to refer in general to any belief in a god or gods, i.e., monotheism or polytheism.[44][45]

  

"God blessing the seventh day", a watercolor painting depicting God, by William Blake (1757 – 1827)

Deism holds that God is wholly transcendent: God exists, but does not intervene in the world beyond what was necessary to create it.[43] In this view, God is not anthropomorphic, and neither answers prayers nor produces miracles. Common in Deism is a belief that God has no interest in humanity and may not even be aware of humanity. Pandeism and Panendeism, respectively, combine Deism with the Pantheistic or Panentheistic beliefs.[21][46][47] Pandeism is proposed to explain as to Deism why God would create a universe and then abandon it,[48] and as to Pantheism, the origin and purpose of the universe.[48][49]

 

Pantheism holds that God is the universe and the universe is God, whereas Panentheism holds that God contains, but is not identical to, the Universe.[50] It is also the view of the Liberal Catholic Church; Theosophy; some views of Hinduism except Vaishnavism, which believes in panentheism; Sikhism; some divisions of Neopaganism and Taoism, along with many varying denominations and individuals within denominations. Kabbalah, Jewish mysticism, paints a pantheistic/panentheistic view of God—which has wide acceptance in Hasidic Judaism, particularly from their founder The Baal Shem Tov—but only as an addition to the Jewish view of a personal god, not in the original pantheistic sense that denies or limits persona to God.[citation needed]

 

Other concepts

Dystheism, which is related to theodicy, is a form of theism which holds that God is either not wholly good or is fully malevolent as a consequence of the problem of evil. One such example comes from Dostoevsky's The Brothers Karamazov, in which Ivan Karamazov rejects God on the grounds that he allows children to suffer.[51]

 

In modern times, some more abstract concepts have been developed, such as process theology and open theism. The contemporaneous French philosopher Michel Henry has however proposed a phenomenological approach and definition of God as phenomenological essence of Life.[52]

 

God has also been conceived as being incorporeal (immaterial), a personal being, the source of all moral obligation, and the "greatest conceivable existent".[3] These attributes were all supported to varying degrees by the early Jewish, Christian and Muslim theologian philosophers, including Maimonides,[53] Augustine of Hippo,[53] and Al-Ghazali,[8] respectively.

 

Non-theistic views

See also: Evolutionary origin of religions and Evolutionary psychology of religion

Non-theist views about God also vary. Some non-theists avoid the concept of God, whilst accepting that it is significant to many; other non-theists understand God as a symbol of human values and aspirations. The nineteenth-century English atheist Charles Bradlaugh declared that he refused to say "There is no God", because "the word 'God' is to me a sound conveying no clear or distinct affirmation";[54] he said more specifically that he disbelieved in the Christian god. Stephen Jay Gould proposed an approach dividing the world of philosophy into what he called "non-overlapping magisteria" (NOMA). In this view, questions of the supernatural, such as those relating to the existence and nature of God, are non-empirical and are the proper domain of theology. The methods of science should then be used to answer any empirical question about the natural world, and theology should be used to answer questions about ultimate meaning and moral value. In this view, the perceived lack of any empirical footprint from the magisterium of the supernatural onto natural events makes science the sole player in the natural world.[55]

 

Another view, advanced by Richard Dawkins, is that the existence of God is an empirical question, on the grounds that "a universe with a god would be a completely different kind of universe from one without, and it would be a scientific difference."[56] Carl Sagan argued that the doctrine of a Creator of the Universe was difficult to prove or disprove and that the only conceivable scientific discovery that could disprove the existence of a Creator (not necessarily a God) would be the discovery that the universe is infinitely old.[57]

 

Stephen Hawking and co-author Leonard Mlodinow state in their book, The Grand Design, that it is reasonable to ask who or what created the universe, but if the answer is God, then the question has merely been deflected to that of who created God. Both authors claim however, that it is possible to answer these questions purely within the realm of science, and without invoking any divine beings.[58] Neuroscientist Michael Nikoletseas has proposed that questions of the existence of God are no different from questions of natural sciences. Following a biological comparative approach, he concludes that it is highly probable that God exists, and, although not visible, it is possible that we know some of his attributes.[59]

 

Agnosticism and atheism

Agnosticism is the view that, the truth values of certain claims – especially metaphysical and religious claims such as whether God, the divine or the supernatural exist – are unknown and perhaps unknowable.[60][61][62]

 

Atheism is, in a broad sense, the rejection of belief in the existence of deities, or a God.[63][64] In a narrower sense, atheism is specifically the position that there are no deities.[65]

 

Anthropomorphism

Main article: Anthropomorphism

Pascal Boyer argues that while there is a wide array of supernatural concepts found around the world, in general, supernatural beings tend to behave much like people. The construction of gods and spirits like persons is one of the best known traits of religion. He cites examples from Greek mythology, which is, in his opinion, more like a modern soap opera than other religious systems.[66] Bertrand du Castel and Timothy Jurgensen demonstrate through formalization that Boyer's explanatory model matches physics' epistemology in positing not directly observable entities as intermediaries.[67] Anthropologist Stewart Guthrie contends that people project human features onto non-human aspects of the world because it makes those aspects more familiar. Sigmund Freud also suggested that god concepts are projections of one's father.[68]

 

Likewise, Émile Durkheim was one of the earliest to suggest that gods represent an extension of human social life to include supernatural beings. In line with this reasoning, psychologist Matt Rossano contends that when humans began living in larger groups, they may have created gods as a means of enforcing morality. In small groups, morality can be enforced by social forces such as gossip or reputation. However, it is much harder to enforce morality using social forces in much larger groups. Rossano indicates that by including ever-watchful gods and spirits, humans discovered an effective strategy for restraining selfishness and building more cooperative groups.[69]

 

Existence

Main article: Existence of God

 

St. Thomas Aquinas summed up five main arguments as proofs for God's existence.

 

Isaac Newton saw the existence of a Creator necessary in the movement of astronomical objects.

Arguments about the existence of God typically include empirical, deductive, and inductive types. Different views include that: "God does not exist" (strong atheism); "God almost certainly does not exist" (de facto atheism); "no one knows whether God exists" (agnosticism[70]);"God exists, but this cannot be proven or disproven" (de facto theism); and that "God exists and this can be proven" (strong theism).[55]

 

Countless arguments have been proposed to prove the existence of God.[71] Some of the most notable arguments are the Five Ways of Aquinas, the Argument from Desire proposed by C.S. Lewis, and the Ontological Argument formulated both by St. Anselm and René Descartes.[72]

 

St. Anselm's approach was to define God as, "that than which nothing greater can be conceived". Famed pantheist philosopher Baruch Spinoza would later carry this idea to its extreme: "By God I understand a being absolutely infinite, i.e., a substance consisting of infinite attributes, of which each one expresses an eternal and infinite essence." For Spinoza, the whole of the natural universe is made of one substance, God, or its equivalent, Nature.[73] His proof for the existence of God was a variation of the Ontological argument.[74]

 

Scientist Isaac Newton saw God as the masterful creator whose existence could not be denied in the face of the grandeur of all creation.[75] Nevertheless, he rejected polymath Leibniz' thesis that God would necessarily make a perfect world which requires no intervention from the creator. In Query 31 of the Opticks, Newton simultaneously made an argument from design and for the necessity of intervention:

 

For while comets move in very eccentric orbs in all manner of positions, blind fate could never make all the planets move one and the same way in orbs concentric, some inconsiderable irregularities excepted which may have arisen from the mutual actions of comets and planets on one another, and which will be apt to increase, till this system wants a reformation.[76]

 

St. Thomas believed that the existence of God is self-evident in itself, but not to us. "Therefore I say that this proposition, "God exists", of itself is self-evident, for the predicate is the same as the subject.... Now because we do not know the essence of God, the proposition is not self-evident to us; but needs to be demonstrated by things that are more known to us, though less known in their nature—namely, by effects."[77] St. Thomas believed that the existence of God can be demonstrated. Briefly in the Summa theologiae and more extensively in the Summa contra Gentiles, he considered in great detail five arguments for the existence of God, widely known as the quinque viae (Five Ways).

 

For the original text of the five proofs, see quinque viae

Motion: Some things undoubtedly move, though cannot cause their own motion. Since there can be no infinite chain of causes of motion, there must be a First Mover not moved by anything else, and this is what everyone understands by God.

Causation: As in the case of motion, nothing can cause itself, and an infinite chain of causation is impossible, so there must be a First Cause, called God.

Existence of necessary and the unnecessary: Our experience includes things certainly existing but apparently unnecessary. Not everything can be unnecessary, for then once there was nothing and there would still be nothing. Therefore, we are compelled to suppose something that exists necessarily, having this necessity only from itself; in fact itself the cause for other things to exist.

Gradation: If we can notice a gradation in things in the sense that some things are more hot, good, etc., there must be a superlative that is the truest and noblest thing, and so most fully existing. This then, we call God (Note: Thomas does not ascribe actual qualities to God Himself).

Ordered tendencies of nature: A direction of actions to an end is noticed in all bodies following natural laws. Anything without awareness tends to a goal under the guidance of one who is aware. This we call God (Note that even when we guide objects, in Thomas's view, the source of all our knowledge comes from God as well).[78]

 

Alister McGrath, a formerly atheistic scientist and theologian who has been highly critical of Richard Dawkins' version of atheism

Some theologians, such as the scientist and theologian A.E. McGrath, argue that the existence of God is not a question that can be answered using the scientific method.[79][80] Agnostic Stephen Jay Gould argues that science and religion are not in conflict and do not overlap.[81]

 

Some findings in the fields of cosmology, evolutionary biology and neuroscience are interpreted by some atheists (including Lawrence M. Krauss and Sam Harris) as evidence that God is an imaginary entity only, with no basis in reality.[82][83][84] These atheists claim that a single, omniscient God who is imagined to have created the universe and is particularly attentive to the lives of humans has been imagined, embellished and promulgated in a trans-generational manner.[85] Richard Dawkins interprets such findings not only as a lack of evidence for the material existence of such a God, but as extensive evidence to the contrary.[55] However, his views are opposed by some theologians and scientists including Alister McGrath, who argues that existence of God is compatible with science.[86]

 

Neuroscientist Michael Nikoletseas has proposed that questions of the existence of God are no different from questions of natural sciences. Following a biological comparative approach, he concludes that it is highly probable that God exists, and, although not visible, it is possible that we know some of his attributes.[59]

 

Specific attributes

Different religious traditions assign differing (though often similar) attributes and characteristics to God, including expansive powers and abilities, psychological characteristics, gender characteristics, and preferred nomenclature. The assignment of these attributes often differs according to the conceptions of God in the culture from which they arise. For example, attributes of God in Christianity, attributes of God in Islam, and the Thirteen Attributes of Mercy in Judaism share certain similarities arising from their common roots.

 

Names

Main article: Names of God

 

99 names of Allah, in Chinese Sini (script)

The word God is "one of the most complex and difficult in the English language." In the Judeo-Christian tradition, "the Bible has been the principal source of the conceptions of God". That the Bible "includes many different images, concepts, and ways of thinking about" God has resulted in perpetual "disagreements about how God is to be conceived and understood".[87]

 

Throughout the Hebrew and Christian Bibles there are many names for God. One of them is Elohim. Another one is El Shaddai, meaning "God Almighty".[88] A third notable name is El Elyon, which means "The Most High God".[89]

 

God is described and referred in the Quran and hadith by certain names or attributes, the most common being Al-Rahman, meaning "Most Compassionate" and Al-Rahim, meaning "Most Merciful" (See Names of God in Islam).[90]

  

Supreme soul

The Brahma Kumaris use the term "Supreme Soul" to refer to God. They see God as incorporeal and eternal, and regard him as a point of living light like human souls, but without a physical body, as he does not enter the cycle of birth, death and rebirth. God is seen as the perfect and constant embodiment of all virtues, powers and values and that He is the unconditionally loving Father of all souls, irrespective of their religion, gender, or culture.[91]

 

Vaishnavism, a tradition in Hinduism, has list of titles and names of Krishna.

 

Gender

Main article: Gender of God

The gender of God may be viewed as either a literal or an allegorical aspect of a deity who, in classical western philosophy, transcends bodily form.[92][93] Polytheistic religions commonly attribute to each of the gods a gender, allowing each to interact with any of the others, and perhaps with humans, sexually. In most monotheistic religions, God has no counterpart with which to relate sexually. Thus, in classical western philosophy the gender of this one-and-only deity is most likely to be an analogical statement of how humans and God address, and relate to, each other. Namely, God is seen as begetter of the world and revelation which corresponds to the active (as opposed to the receptive) role in sexual intercourse.[6]

 

Biblical sources usually refer to God using male words, except Genesis 1:26-27,[94][95] Psalm 123:2-3, and Luke 15:8-10 (female); Hosea 11:3-4, Deuteronomy 32:18, Isaiah 66:13, Isaiah 49:15, Isaiah 42:14, Psalm 131:2 (a mother); Deuteronomy 32:11-12 (a mother eagle); and Matthew 23:37 and Luke 13:34 (a mother hen).

 

Relationship with creation

See also: Creator deity, Prayer, and Worship

 

And Elohim Created Adam by William Blake, c.1795

Prayer plays a significant role among many believers. Muslims believe that the purpose of existence is to worship God.[96][97] He is viewed as a personal God and there are no intermediaries, such as clergy, to contact God. Prayer often also includes supplication and asking forgiveness. God is often believed to be forgiving. For example, a hadith states God would replace a sinless people with one who sinned but still asked repentance.[98] Christian theologian Alister McGrath writes that there are good reasons to suggest that a "personal god" is integral to the Christian outlook, but that one has to understand it is an analogy. "To say that God is like a person is to affirm the divine ability and willingness to relate to others. This does not imply that God is human, or located at a specific point in the universe."[99]

 

Adherents of different religions generally disagree as to how to best worship God and what is God's plan for mankind, if there is one. There are different approaches to reconciling the contradictory claims of monotheistic religions. One view is taken by exclusivists, who believe they are the chosen people or have exclusive access to absolute truth, generally through revelation or encounter with the Divine, which adherents of other religions do not. Another view is religious pluralism. A pluralist typically believes that his religion is the right one, but does not deny the partial truth of other religions. An example of a pluralist view in Christianity is supersessionism, i.e., the belief that one's religion is the fulfillment of previous religions. A third approach is relativistic inclusivism, where everybody is seen as equally right; an example being universalism: the doctrine that salvation is eventually available for everyone. A fourth approach is syncretism, mixing different elements from different religions. An example of syncretism is the New Age movement.

 

Jews and Christians believe that humans are created in the likeness of God, and are the center, crown and key to God's creation, stewards for God, supreme over everything else God had made (Gen 1:26); for this reason, humans are in Christianity called the "Children of God".[100]

 

Depiction

God is defined as incorporeal,[3] and invisible from direct sight, and thus cannot be portrayed in a literal visual image.

 

The respective principles of religions may or may not permit them to use images (which are entirely symbolic) to represent God in art or in worship .

 

Zoroastrianism

 

Ahura Mazda (depiction is on the right, with high crown) presents Ardashir I (left) with the ring of kingship. (Relief at Naqsh-e Rustam, 3rd century CE)

During the early Parthian Empire, Ahura Mazda was visually represented for worship. This practice ended during the beginning of the Sassanid empire. Zoroastrian iconoclasm, which can be traced to the end of the Parthian period and the beginning of the Sassanid, eventually put an end to the use of all images of Ahura Mazda in worship. However, Ahura Mazda continued to be symbolized by a dignified male figure, standing or on horseback which is found in Sassanian investiture.[101]

 

Islam

Further information: God in Islam

Muslims believe that God (Allah) is beyond all comprehension or equal and does not resemble any of His creations in any way. Thus, Muslims are not iconodules, are not expected to visualize God.[40]

 

Judaism

At least some Jews do not use any image for God, since God is the unimageable Being who cannot be represented in material forms.[102] In some samples of Jewish Art, however, sometimes God, or at least His Intervention, is indicated by a Hand Of God symbol, which represents the bath Kol (literally "daughter of a voice") or Voice of God;[103] this use of the Hand Of God is carried over to Christian Art.

 

Christianity

 

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Early Christians believed that the words of the Gospel of John 1:18: "No man has seen God at any time" and numerous other statements were meant to apply not only to God, but to all attempts at the depiction of God.[104]

  

Use of the symbolic Hand of God in the Ascension from the Drogo Sacramentary, c. 850

However, later on the Hand of God symbol is found several times in the only ancient synagogue with a large surviving decorative scheme, the Dura Europos Synagogue of the mid-3rd century, and was probably adopted into Early Christian art from Jewish art. It was common in Late Antique art in both East and West, and remained the main way of symbolizing the actions or approval of God the Father in the West until about the end of the Romanesque period. It also represents the bath Kol (literally "daughter of a voice") or voice of God,[103] just like in Jewish Art.

 

In situations, such as the Baptism of Christ, where a specific representation of God the Father was indicated, the Hand of God was used, with increasing freedom from the Carolingian period until the end of the Romanesque. This motif now, since the discovery of the 3rd century Dura Europos synagogue, seems to have been borrowed from Jewish art, and is found in Christian art almost from its beginnings.

 

The use of religious images in general continued to increase up to the end of the 7th century, to the point that in 695, upon assuming the throne, Byzantine emperor Justinian II put an image of Christ on the obverse side of his gold coins, resulting in a rift which ended the use of Byzantine coin types in the Islamic world.[105] However, the increase in religious imagery did not include depictions of God the Father. For instance, while the eighty second canon of the Council of Trullo in 692 did not specifically condemn images of The Father, it suggested that icons of Christ were preferred over Old Testament shadows and figures.[106]

 

The beginning of the 8th century witnessed the suppression and destruction of religious icons as the period of Byzantine iconoclasm (literally image-breaking) started. Emperor Leo III (717–741), suppressed the use of icons by imperial edict of the Byzantine Empire, presumably due to a military loss which he attributed to the undue veneration of icons.[107] The edict (which was issued without consulting the Church) forbade the veneration of religious images but did not apply to other forms of art, including the image of the emperor, or religious symbols such as the cross.[108] Theological arguments against icons then began to appear with iconoclasts arguing that icons could not represent both the divine and the human natures of Jesus at the same time. In this atmosphere, no public depictions of God the Father were even attempted and such depictions only began to appear two centuries later.

 

The Second Council of Nicaea in 787 effectively ended the first period of Byzantine iconoclasm and restored the honouring of icons and holy images in general.[109] However, this did not immediately translate into large scale depictions of God the Father. Even supporters of the use of icons in the 8th century, such as Saint John of Damascus, drew a distinction between images of God the Father and those of Christ.

 

In his treatise On the Divine Images John of Damascus wrote: "In former times, God who is without form or body, could never be depicted. But now when God is seen in the flesh conversing with men, I make an image of the God whom I see".[110] The implication here is that insofar as God the Father or the Spirit did not become man, visible and tangible, images and portrait icons can not be depicted. So what was true for the whole Trinity before Christ remains true for the Father and the Spirit but not for the Word. John of Damascus wrote:[111]

 

"If we attempt to make an image of the invisible God, this would be sinful indeed. It is impossible to portray one who is without body:invisible, uncircumscribed and without form."

 

Around 790 Charlemagne ordered a set of four books that became known as the Libri Carolini (i.e. "Charles' books") to refute what his court mistakenly understood to be the iconoclast decrees of the Byzantine Second Council of Nicaea regarding sacred images. Although not well known during the Middle Ages, these books describe the key elements of the Catholic theological position on sacred images. To the Western Church, images were just objects made by craftsmen, to be utilized for stimulating the senses of the faithful, and to be respected for the sake of the subject represented, not in themselves. The Council of Constantinople (869) (considered ecumenical by the Western Church, but not the Eastern Church) reaffirmed the decisions of the Second Council of Nicaea and helped stamp out any remaining coals of iconoclasm. Specifically, its third canon required the image of Christ to have veneration equal with that of a Gospel book:[112]

 

We decree that the sacred image of our Lord Jesus Christ, the liberator and Savior of all people, must be venerated with the same honor as is given the book of the holy Gospels. For as through the language of the words contained in this book all can reach salvation, so, due to the action which these images exercise by their colors, all wise and simple alike, can derive profit from them.

 

But images of God the Father were not directly addressed in Constantinople in 869. A list of permitted icons was enumerated at this Council, but symbols of God the Father were not among them.[113] However, the general acceptance of icons and holy images began to create an atmosphere in which God the Father could be symbolized.

 

Prior to the 10th century no attempt was made to use a human to symbolize God the Father in Western art.[104] Yet, Western art eventually required some way to illustrate the presence of the Father, so through successive representations a set of artistic styles for symbolizing the Father using a man gradually emerged around the 10th century AD. A rationale for the use of a human is the belief that God created the soul of Man in the image of His own (thus allowing Human to transcend the other animals).

 

It appears that when early artists designed to represent God the Father, fear and awe restrained them from a usage of the whole human figure. Typically only a small part would be used as the image, usually the hand, or sometimes the face, but rarely a whole human. In many images, the figure of the Son supplants the Father, so a smaller portion of the person of the Father is depicted.[114]

 

By the 12th century depictions of God the Father had started to appear in French illuminated manuscripts, which as a less public form could often be more adventurous in their iconography, and in stained glass church windows in England. Initially the head or bust was usually shown in some form of frame of clouds in the top of the picture space, where the Hand of God had formerly appeared; the Baptism of Christ on the famous baptismal font in Liège of Rainer of Huy is an example from 1118 (a Hand of God is used in another scene). Gradually the amount of the human symbol shown can increase to a half-length figure, then a full-length, usually enthroned, as in Giotto's fresco of c. 1305 in Padua.[115] In the 14th century the Naples Bible carried a depiction of God the Father in the Burning bush. By the early 15th century, the Très Riches Heures du Duc de Berry has a considerable number of symbols, including an elderly but tall and elegant full-length figure walking in the Garden of Eden, which show a considerable diversity of apparent ages and dress. The "Gates of Paradise" of the Florence Baptistry by Lorenzo Ghiberti, begun in 1425 use a similar tall full-length symbol for the Father. The Rohan Book of Hours of about 1430 also included depictions of God the Father in half-length human form, which were now becoming standard, and the Hand of God becoming rarer. At the same period other works, like the large Genesis altarpiece by the Hamburg painter Meister Bertram, continued to use the old depiction of Christ as Logos in Genesis scenes. In the 15th century there was a brief fashion for depicting all three persons of the Trinity as similar or identical figures with the usual appearance of Christ.

 

In an early Venetian school Coronation of the Virgin by Giovanni d'Alemagna and Antonio Vivarini, (c. 1443) The Father is depicted using the symbol consistently used by other artists later, namely a patriarch, with benign, yet powerful countenance and with long white hair and a beard, a depiction largely derived from, and justified by, the near-physical, but still figurative, description of the Ancient of Days.[116]

 

. ...the Ancient of Days did sit, whose garment was white as snow, and the hair of his head like the pure wool: his throne was like the fiery flame, and his wheels as burning fire. (Daniel 7:9)

  

Usage of two Hands of God"(relatively unusual) and the Holy Spirit as a dove in Baptism of Christ, by Verrocchio, 1472

In the Annunciation by Benvenuto di Giovanni in 1470, God the Father is portrayed in the red robe and a hat that resembles that of a Cardinal. However, even in the later part of the 15th century, the symbolic representation of the Father and the Holy Spirit as "hands and dove" continued, e.g. in Verrocchio's Baptism of Christ in 1472.[117]

  

God the Father with His Right Hand Raised in Blessing, with a triangular halo representing the Trinity, Girolamo dai Libri c. 1555

In Renaissance paintings of the adoration of the Trinity, God may be depicted in two ways, either with emphasis on The Father, or the three elements of the Trinity. The most usual depiction of the Trinity in Renaissance art depicts God the Father using an old man, usually with a long beard and patriarchal in appearance, sometimes with a triangular halo (as a reference to the Trinity), or with a papal crown, specially in Northern Renaissance painting. In these depictions The Father may hold a globe or book (to symbolize God's knowledge and as a reference to how knowledge is deemed divine). He is behind and above Christ on the Cross in the Throne of Mercy iconography. A dove, the symbol of the Holy Spirit may hover above. Various people from different classes of society, e.g. kings, popes or martyrs may be present in the picture. In a Trinitarian Pietà, God the Father is often symbolized using a man wearing a papal dress and a papal crown, supporting the dead Christ in his arms. They are depicted as floating in heaven with angels who carry the instruments of the Passion.[118]

 

Representations of God the Father and the Trinity were attacked both by Protestants and within Catholicism, by the Jansenist and Baianist movements as well as more orthodox theologians. As with other attacks on Catholic imagery, this had the effect both of reducing Church support for the less central depictions, and strengthening it for the core ones. In the Western Church, the pressure to restrain religious imagery resulted in the highly influential decrees of the final session of the Council of Trent in 1563. The Council of Trent decrees confirmed the traditional Catholic doctrine that images only represented the person depicted, and that veneration to them was paid to the person, not the image.[119]

 

Artistic depictions of God the Father were uncontroversial in Catholic art thereafter, but less common depictions of the Trinity were condemned. In 1745 Pope Benedict XIV explicitly supported the Throne of Mercy depiction, referring to the "Ancient of Days", but in 1786 it was still necessary for Pope Pius VI to issue a papal bull condemning the decision of an Italian church council to remove all images of the Trinity from churches.[120]

  

The famous The Creation of Adam by Michelangelo, c.1512

God the Father is symbolized in several Genesis scenes in Michelangelo's Sistine Chapel ceiling, most famously The Creation of Adam (whose image of near touching hands of God and Adam is iconic of humanity, being a reminder that Man is created in the Image and Likeness of God (Gen 1:26)).God the Father is depicted as a powerful figure, floating in the clouds in Titian's Assumption of the Virgin in the Frari of Venice, long admired as a masterpiece of High Renaissance art.[121] The Church of the Gesù in Rome includes a number of 16th century depictions of God the Father. In some of these paintings the Trinity is still alluded to in terms of three angels, but Giovanni Battista Fiammeri also depicted God the Father as a man riding on a cloud, above the scenes.[122]

 

In both the Last Judgment and the Coronation of the Virgin paintings by Rubens he depicted God the Father using the image that by then had become widely accepted, a bearded patriarchal figure above the fray. In the 17th century, the two Spanish artists Velázquez (whose father-in-law Francisco Pacheco was in charge of the approval of new images for the Inquisition) and Murillo both depicted God the Father using a patriarchal figure with a white beard in a purple robe.

  

The Ancient of Days (1794) Watercolor etching by William Blake

While representations of God the Father were growing in Italy, Spain, Germany and the Low Countries, there was resistance elsewhere in Europe, even during the 17th century. In 1632 most members of the Star Chamber court in England (except the Archbishop of York) condemned the use of the images of the Trinity in church windows, and some considered them illegal.[123] Later in the 17th century Sir Thomas Browne wrote that he considered the representation of God the Father using an old man "a dangerous act" that might lead to Egyptian symbolism.[124] In 1847, Charles Winston was still critical of such images as a "Romish trend" (a term used to refer to Roman Catholics) that he considered best avoided in England.[125]

 

In 1667 the 43rd chapter of the Great Moscow Council specifically included a ban on a number of symbolic depictions of God the Father and the Holy Spirit, which then also resulted in a whole range of other icons being placed on the forbidden list,[126][127] mostly affecting Western-style depictions which had been gaining ground in Orthodox icons. The Council also declared that the person of the Trinity who was the "Ancient of Days" was Christ, as Logos, not God the Father. However some icons continued to be produced in Russia, as well as Greece, Romania, and other Orthodox countries.

 

Theological approaches

Theologians and philosophers have attributed to God such characteristics as omniscience, omnipotence, omnipresence, perfect goodness, divine simplicity, and eternal and necessary existence. God has been described as incorporeal, a personal being, the source of all moral obligation, and the greatest conceivable being existent.[3] These attributes were all claimed to varying degrees by the early Jewish, Christian and Muslim scholars, including Maimonides,[53] St Augustine,[53] and Al-Ghazali.[128]

 

Many philosophers developed arguments for the existence of God,[8] while attempting to comprehend the precise implications of God's attributes. Reconciling some of those attributes generated important philosophical problems and debates. For example, God's omniscience may seem to imply that God knows how free agents will choose to act. If God does know this, their ostensible free will might be illusory, or foreknowledge does not imply predestination, and if God does not know it, God may not be omniscient.[129]

 

However, if by its essential nature, free will is not predetermined, then the effect of its will can never be perfectly predicted by anyone, regardless of intelligence and knowledge. Although knowledge of the options presented to that will, combined with perfectly infinite intelligence, could be said to provide God with omniscience if omniscience is defined as knowledge or understanding of all that is.

 

The last centuries of philosophy have seen vigorous questions regarding the arguments for God's existence raised by such philosophers as Immanuel Kant, David Hume and Antony Flew, although Kant held that the argument from morality was valid. The theist response has been either to contend, as does Alvin Plantinga, that faith is "properly basic", or to take, as does Richard Swinburne, the evidentialist position.[130] Some theists agree that only some of the arguments for God's existence are compelling, but argue that faith is not a product of reason, but requires risk. There would be no risk, they say, if the arguments for God's existence were as solid as the laws of logic, a position summed up by Pascal as "the heart has reasons of which reason does not know."[131] A recent theory using concepts from physics and neurophysiology proposes that God can be conceptualized within the theory of integrative level.[132]

 

Many religious believers allow for the existence of other, less powerful spiritual beings such as angels, saints, jinn, demons, and devas.[133][134][135][136][137]

 

Distribution of belief

(further pictures you can see by clicking on the link at the end of page!)

John's Church (Hanau)

Southern Facade .

The John's Church (today also Old John's Church) was established in 1658 as the Church of the Lutheran community in Hanau.

North side

Historical context

It owes its existence to the biconfessionality of the German Reformation, particularly in the county of Hanau-Münzenberg. The county was reformed since the reign of Count Philipp Ludwig II of Hanau-Münzenberg. When the Counts of Hanau-Münzenberg became extinct in 1642, their heritage fell to the Lutheran Count Frederick Casimir of Hanau-Lichtenberg.

The city of residence of the county of Hanau-Münzenberg, Hanau, consisted at that time of two legally independent cities: Old and New Hanau. The latter was at the turn of the 16th to 17th Century inhabited by reformed religious refugees from France and the Spanish Netherlands. Their ruling class consisted of wealthy citizens, merchants and tradesmen who took within the county a dominant economic position, which faced a weak position of the new count at taking office. Some lords of the county of Hanau-Münzenberg tried the from the far away Hanau-Lichtenberg arrived to deny his heritage. In addition, the county was due to the Thirty Year's War heavily in debt and on the credit of the citizens. The citizens presented for the accession conditions, and Frederick Casimir had no choice but to grant the demands to ever being able to accede to his heritage. This included especially the guarantee of the future free exercise of religion of the Reformed. The Lutheran religious service for the Count and his court should be limited to the castle chapel.

Johann Georg II, presentation of a Krönungsdiarium (coronation diarie) from 1658 - name giver of the in the same year initiated John's Church

Model of the church before destruction

Construction

On 4 June 1658 the foundation stone for the Lutheran Church of John in the presence of the elector and name giver Johann Georg II of Saxony was placed. This had come from the coronation of Emperor Leopold I from the neighboring Frankfurt am Main across. This was preceded by appeals in the Lutheran abroad, as the reformed subjects, of course, refused to support such a project and the Count himself was constantly in financial trouble. The inauguration took place on 17th Januar 1664. Then the organ was built in by Abraham Fischer from Marktbreit.

The foundation stone to the tower was on 8 August 1679 laid, the works on 10th July in 1691 completed.

The building

The church was built in the old town of Hanau in relative proximity to the castle. It includes in its west wall the medieval city walls of the old one. Stylistically, it is noticeable that it is - in the middle of Baroque - serving of gothic style elements, for example, as lancet windows and a Gothicising - but north-facing - choir. The latter is due to the cutting of the available land. The main entrance was so in the south and is crowned by the on the narrow side centrally arranged 47 meters high tower. The backward-looking style choice could be due to the fact that the adjacent Reformed Mary's Church a gothic embossed building from the Middle Ages is, which architecturally should be couterbalanced or it should architecturally historicity of the Lutheran confession in Hanau be faked, that did not exist.

The interior of the church looked quite different from what the external form of architecture seemed to appear: At least after renovation and expansion in 1727 was the Interior - pulpit and altar - facing west, perhaps because such a "horizontal format" in terms of visibility from the galleries was cheaper to design.

The building further on contained the burial place for the Lutheran branch of the House of Hanau and was - even after 1736 of the Hessian heirs - to the 19th Century used but destroyed in the Second World War.

During the Second World War, the church was badly damaged. The community built as a replacement the New John's Church on other location. The remaining perimeter walls of John's Church on three sides were used in creating a community center for the neighboring community of Mary's Church. The church interior was divided horizontally by a false ceiling. Even after a renovation in the seventies of the last century this concept and this utilization have been preserved, so that in the interior not much of the historic building can be seen anymore.

In November 2012, the church with a simplified but closely based on the historical model steel structure got back its top.

Name

Originally the church was called "Lutheran Church". It was only after the beginning of the 19th Century as it came in the Hanauer Union to a unification of the Reformed and the Lutheran Church in Hanau and the previous name "Lutheran Church" was inoperable, it was given the name "John Church". It was named after the Elector Johann Georg II of Saxony, who was present as its foundation stone was laid.

de.wikipedia.org/wiki/Johanneskirche_(Hanau)

Cosplayer: Morgan Elise

Photographer: YGK

Character: Azul from War of Existence

States of Existence developed during the winter & spring terms by the 2015 Choreography Workshop students, includes both solo and group work that focus on the idea of the individual in relation to 'other.' The following question is presented: How is individual identity created? To see more about Knox's Dance program: www.knox.edu/academics/majors-and-minors/dance

Morning - Beck

History

A Norman church was in existence at the time of the Domesday Book and was largely rebuilt in the 14th century. Restorations were carried out in 1851 and in the 1970s.

Structure

The church is built from red sandstone, the chancel and porch are roofed with Welsh slate while the rest of the roof is covered in purple tiles.The south doorway is Norman in style, decorated with chevrons but rather obscured by a porch of later date. The porch contains stone benches and on its walls are knife-sharpening slots.The tower is Perpendicular in style and dates from around 1500. The plan of the church consists of a tower at the west end in line with a nave of four bays and a chancel of three bays. There is a north aisle with a chapel at the west end extending as far as the chancel.

Fittings and furniture

All the pews are box pews and are the oldest in Wirral; at one time their doors were fitted with locks and keys. In the north aisle is a canopied churchwardens' pew dated 1709 and a three-decker pulpit. The altar rails date from the late 17th or early 18th century and the lectern from the late 18th century. It has been said that much of this wooden furniture was moved from a church in Chester in 1812. Some of the windows contain 14th century stained glass. The brass chandelier dates from the late 18th century. The church plate includes a silver chalice and a pewter flagon both dated 1685. The parish registers date from 1698.The ring consists of six bells. The oldest two bells by William Clibury are dated 1616 and 1621. The other four bells were cast in 1938 by John Taylor & Co.

External features

 

In the churchyard the gates, gatepiers and churchyard wall along north side of Shotwick Lane are Grade II listed buildings. Also listed Grade II are the red sandstone sundial consisting of a tall bulbous baluster on square base dated 1720 and the tomb chests of James Phillips, John Nevett Bennett, Rev M Reay and 4 children, Robert and Martha Ellison, William Briscoe (died 1704) and others, and William Briscoe (died 1723) and others.

Approaching this once pivotal industrial site, one would be forgiven for appreciating the beauty of the diffused light of sunrise, majestic mountains, the awe of the landscape at that time of morning softened by the rolling mountain mists - without realising that this scene would once of been full of unimaginable hardships and toll upon the body, lives cut short through accidents - but I can imagine that just like humanity across all of time that they too would of made the best of their situation, laughter and perseverance driving them on.

Designer: Kristina Tops

Model: Kristina Shavlokhova

Designer: Kristina Tops

Model: Kristina Shavlokhova

Sarnath is the deer park where Gautama Buddha first taught the Dharma, and where the Buddhist Sangha came into existence through the enlightenment of Kondanna. Sarnath is located 13 kilometres north-east of Varanasi, in Uttar Pradesh, India.

 

The Buddha went from Bodhgaya to Sarnath about 5 weeks after his enlightenment. Before Gautama (the Buddha-to-be) attained enlightenment, he gave up his austere penances and his friends, the Pañcavaggiya monks, left him and went to Isipatana.

 

Isipatana is the name used in the Pali Canon, and means the place where holy men (Pali: isi, Sanskrit: rishi) landed.

 

After attaining Enlightenment the Buddha, leaving Uruvela, travelled to the Isipatana to join and teach them. He went to them because, using his spiritual powers, he had seen that his five former companions would be able to understand Dharma quickly. While travelling to Sarnath, Gautama Buddha had to cross the Ganges. Having no money with which to pay the ferryman, he crossed the Ganges through the air. When King Bimbisāra heard of this, he abolished the toll for ascetics. When Gautama Buddha found his five former companions, he taught them, they understood and as a result they also became enlightened. At that time the Sangha, the community of the enlightened ones, was founded. The sermon Buddha gave to the five monks was his first sermon, called the Dhammacakkappavattana Sutta. It was given on the full-moon day of Asalha Puja. Buddha subsequently also spent his first rainy season at Sarnath at the Mulagandhakuti. The Sangha had grown to 60 in number (after Yasa and his friends had become monks), and Buddha sent them out in all directions to travel alone and teach the Dharma. All 60 monks were Arahants.

 

Several other incidents connected with the Buddha, besides the preaching of the first sermon, are mentioned as having taken place in Isipatana. Here it was that one day at dawn Yasa came to the Buddha and became an Arahant. It was at Isipatana, too, that the rule was passed prohibiting the use of sandals made of talipot leaves. On another occasion when the Buddha was staying at Isipatana, having gone there from Rājagaha, he instituted rules forbidding the use of certain kinds of flesh, including human flesh. Twice, while the Buddha was at Isipatana, Māra visited him but had to go away discomfited.

 

A stone pillar marks the spot where the Buddha preached his first sermon. Nearby was another stupa on the site where the Pañcavaggiyas spent their time in meditation before the Buddha's arrival, and another where five hundred Pacceka Buddhas entered Nibbāna. Close to it was another building where the future Buddha Metteyya received assurance of his becoming a Buddha.

 

Buddhism flourished in Sarnath in part because of kings and wealthy merchants based in Varanasi. By the third century Sarnath had become an important center for the arts, which reached its zenith during the Gupta period (4th to 6th centuries CE). In the 7th century by the time Xuan Zang visited from China, he found 30 monasteries and 3000 monks living at Sarnath.

 

Sarnath became a major centre of the Sammatiya school of Buddhism, one of the early Buddhist schools. However, the presence of images of Heruka and Tara indicate that Vajrayana Buddhism was (at a later time) also practiced here. Also images of Brahminist gods as Shiva and Brahma were found at the site, and there is still a Jain temple (at Chandrapuri) located very close to the Dhamekh Stupa.

 

At the end of the 12th century Sarnath was sacked by Turkish Muslims, and the site was subsequently plundered for building materials.

 

Sarnath has been developed as a place of pilgrimage, both for Buddhists from India and abroad. A number of countries in which Buddhism is a major (or the dominant) religion, among them Thailand, Japan, Tibet, Sri Lanka and Myanmar, have established temples and monasteries in Sarnath in the style that is typical for the respective country. Thus, pilgrims and visitors have the opportunity to experience an overview of Buddhist architecture from various cultures.

 

WIKIPEDIA

Existence de edward bond au théâtre des argonautes à marseille

mise en scène francine eymery, collaboration artistique et scénographique jean-pierre girard

avec lionel barathieu et frédéric josse

Members assigned to the 81st Civil Affairs Battalion spent time with their families and friends as bags were loaded, IDs swiped and hugs issued prior to the start of a scheduled 9 month deployment Dec. 15. Just 14 months in existence, the 81st CA Bn would be the first within civil affairs to deploy as a complete battalion. (Photo by Army Staff Sgt. Gregory Sanders, 85th Civil Affairs Brigade Public Affairs)

eSSeNcE / ExiStEnCe

 

La esencia, aquello que nos define, es lo que construimos nosotros mismos mediante nuestros actos.

Sartre

 

The essence, that defines us, is what we built by themselves with our acts.

Sartre

In existence pre-war as Cyril’s Road House, Bob’s Cafe established itself as a greasy spoon of some local fame! Come the 21st century the site was derelict, and a car dealership has recently opened on site.

 

Top: 5 Nov 2012

Bottom: 6 Oct 2013

in Paul Auster's book "The Brooklyn Follies", Hotel Existence is a place, created in imaginations of the main characters.

It's pictured as a place to which they can escape from the boredom of everyday life and world .....

 

P.S:

My English used to be much better :)))))))

Existence de edward bond au théâtre des argonautes à marseille

mise en scène francine eymery, collaboration artistique et scénographique jean-pierre girard

avec lionel barathieu et frédéric josse

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

 

ANN PARKER MAUST

 

Left this worldly existence in the presence of friends and family on February 19,2015, her 43rd wedding anniversary. She had battled cancer for more than a year; but did not suffer the pain or most other consequences of the disease. Throughout her battle she exhibited the strength and grace that were the hallmarks of her life.

 

Ann was born Arcadia, FL where she lived in an orange grove owned by her parents who also ran a general store and a dress shop. She treasured her childhood with the family values, work ethic and diversity that it provided-

 

Ann was graduated with a B.A in economics from UNC in Chapel Hill, followed by two UNC master's degrees. She then relocated to Washington, D.C. to work for the Library of Congress. AARP and several private research organizations. Ann later earned a Ph.D. in research methods from Virginia Tech, which led to starting her own firm, Research Dimensions, lnc. (RDI), to provide research for federal and state government agencies, as well as private clients such as the College Board, the Ford Foundation. and many smaller groups.

 

She and her husband, Bob Maust relocated to Richmond in 1992, where she re-established RDl, became the President of the National Association of Woman Business Owners was elected to Chair the Virginia Delegation to the President's White House Conference on Small Business, served on several Governor initiated business initiatives, was the recipient of the 1998 Richmond YWCA Outstanding Woman Award for Business; was a member of both the Virginia State Chamber of Commerce Small Business Committee and the NFIB Virginia Leadership Council.

 

Ann may have been most proud of being a member of the VCU Virginia Treatment Center for Children Advisory Board.

 

ln 1998 Ann began efforts to create a non-profit organization, New Visions New Ventures (NVNV) dedicated to developing entrepreneurial opportunities for disadvantaged individuals. particularly women. Over 15 years NVNV raised millions of dollars of federal, state, local and private financial support that was applied to serving thousands of individuals.

 

Ann loved trying to make a positive difference in peoples' lives. She loved her very strong family, the Richmond area, the diversity of her Monument Avenue neighborhood, and the extremely rich and interesting group of friends that her combination of business community service and social activities afforded.

 

Celebration of Life Service will be held on Monday, March 2, from 11 a.m. to 1 p.m. at the Scott House on the campus of Virginia Commonwealth University.

 

- See more at: http ://www.legacy. com/obituaries/washingtonpost/obituary.aspx?pid=174231336#sthash.rIQXOwMK.dpuf

 

~~~~~~~~~~~~~~~~~~~

 

Memorial for Ann Parker Maust

 

On Sunday the 3rd of May there will be two memorial services for Ann Parker Maust. Both memorials are open to all family, friends, and former schoolmates.

 

A Celebration of Life for Ann will be held in the South Pavilion of Myakka State Park at 11AM on Sunday. Tell the Park Range at the main gate off of Rt. 72 that you are attending the Ann Parker Maust Memorial and they will direct you. The dress will vary from very informal to some coming from church. Somewhere between 11:15 and 11:30, we will ask several predesignated people to provide a brief [2-3 minute] reflection of Ann and then open the program to others who would like to share memories. That will be followed by time to look at pictures, enjoy food [light sandwiches and snacks and soft drinks], socialize, and reflect.

 

A brief graveside service will be conducted later Sunday at 3:30 PM at the cemetery off of N. 2nd Bunker Avenue in Arcadia. The grave site is about 500 feet West of N. 2nd Bunker Avenue off of Oak Hill Cemetery Street [or 44th Street]. Rev James Wade of United Trinity Methodist Church has agreed to perform a brief [e.g., ≈10 minute] graveside service that is open to all. Ann loved Arcadia and her childhood on N. 2nd Bunker Ave and we were married in the United Trinity Methodist Church.

 

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When I was younger, I’d watch films caricaturing small, isolated communities and crack jokes comparing them to Kidderminster, my hometown, often not realising that I was hitting a nerve with some locals. Looking back, I realise that I was only half-joking, the people whose nerve was hit had certain ‘ways’, and that it’s only been as I’ve aged - now 43 - that I’ve seen just how right half of me was. Yesterday I watched almost the whole of the 1999 comedy series ‘League of Gentlemen’ (www.imdb.com/title/tt0184135/?ref_=fn_al_tt_3) and saw, even more than I did 14 years ago, how so many media representations of such places as Royston Vasey get close to referencing the underlying workings of some small towns, like Kidderminster.

 

This morning I had a chat with a woman who works at one of the town’s banks, someone who I used to chat with occasionally when I regularly hung out at Weavers Wharf for a few years (a difficult, though instructive experience, all told), the commercial centre of the town, and a hotspot for many of its issues. The talk got round to me explaining how I’d eventually been banned last year from Caffe Nero after years of it being on the cards (see: www.flickr.com/photos/jaseanton/7780454048/in/photostream). Her response was something I’ve heard all too many times. From Birmingham, she explained how she’d worked in many places but had never even remotely come across people like those in Kidderminster: ‘There’s nowt as strange as folk and there’s definitely nowt as strange as Kidderminster folk’, she said. And she wasn’t joking, even though we laughed (compare ‘Filthy Clint’: www.flickr.com/photos/jaseanton/7844150560/in/photostream).

 

I explained to her that, since I don’t have to work with the public, I no longer interact much with most of the locals in town because of this. ‘You try to explain it to people outside of the town and they just don’t get it,’ I said. She agreed. It is something you have to experience first-hand to really understand it and then there’s always the danger that you become assimilated into the local ‘ways’ before you understand how the local mindset really works. Locals, meanwhile, can’t usually see it as it tends to be a natural way of life for them, so there seems no way to really address it, highly resistant as it is to adequate exposure or any attempts at disagreement, reform or even assistance.

 

Nowadays, knowing that it’s pretty pointless to try anything, I just keep in my zone and leave them to it. Or at least I try. Starbucks, the new coffee shop in Weavers Wharf, is already gradually losing its original independence from the local culture, as was only to be expected, though I had tried to warn the staff that it’d creep up on them without them seeing it, so intense is its existence in that little stretch of town. The danger of me now even popping there for a quick coffee, though, is that, before you know it, you have a relationship with that culture, no matter what you do, and even that can become problematic. At the moment, though, I’m keeping my distance from it and benefiting hugely from that distance.

 

But therein lies one of the problems. I know the local culture inside out. I know how to protect myself against becoming influenced by it, after being at times at the sharp edge of it since way back in 1996. But, still, despite all that, it only takes seconds to fall into a sequence of events before you, too, are just as local as most of the locals and recovery is a tortuous process.

 

Ultimately, there isn’t really an escape and there’s always something to remind you, even from the civilised world beyond. A couple of days ago, I watched 'In The Heat of the Night' (www.imdb.com/title/tt0061811/?ref_=sr_1), the classic film about an isolated community, this time linked to civil rights. In one scene, a black detective approaches a racist’s home, which has a racist statue outside, reminding me of a former friend and his gollywog. I’d felt uneasy about the gollywog on his mantlepiece whenever I visited, but I left it. We’d once had an argument with a lad from Wolverhampton who agreed with me that black people (those who aren’t assimilated, anyway) in Kidderminster tend to have a different look in their eye to what they have in other areas. My former friend tried to argue the toss, saying we were wrong, but his argument was extremely weak and didn’t stand up.

 

Weeks later, after I’d forgotten about it, he’d engineer an argument with someone else present so that he could ‘win’, according the local definitions of ‘winning’ (which is usually pulling any stunt to save face and suggest to others and yourself that you’re right, regardless of the facts). Soon after, we had a discussion, where I agreed that he couldn’t possibly be racist and that his gollywog was nothing more than an expression of free speech. What’s the point? We’re no longer friends because it dawned on me how, as I get older, this place can drag such people down even further than they ever were and if racism isn’t part of that, there’ll be something similarly unpalatable. It isn’t worth the hassle or the effects of having such associations, as such things can have knock on effects for other areas of your life and it really is better to concentrate on the people who’ve survived, who’ve eventually emerged to see the town’s culture for what it is and who’ve benefited from that experience.

 

Some people I know around here agree with my take on the area and also tend to try to keep their distance from what the place can do. Some others locally, though, clearly haven’t been happy about my criticisms of the area and its institutions. But they don’t discuss this, which is a pity. There’s some good ‘uns in that category and we’ve all got our interests and ways of dealing with things. I haven’t changed my opinion of them and I hope they haven’t of me but, if so, I suppose that’s just the way it is. However, that’s one of the ways the detrimental elements of the local culture maintains its hold over the area, with implications for yet another generation of locals whose lives will be all the poorer in later years for how this place often limits and diminishes people.

 

I’ve experienced how, once you come, you never leave Kidderminster, knowing the lengths people with even only links to the local community can go to shoot any messenger who tries to get the word out, even in the era of social media, as I saw in one of my Flickr posts, which concluded with a bizarre lack of irony about a joke I’d made about Birmingham’s Mailbox that was taken literally: www.flickr.com/photos/jaseanton/7850248708/in/photostream (you may need a translator to understand just what’s going on in those comments, if you don’t know the intricacies of the mindset involved, but don’t ask me. I’ve retired and could do without the inherent dangers). One of the tragedies is that I think the unwillingness of people who know better to not challenge the local culture gives more strength to the people who both suffer and yet remarkably protect, maintain and replicate it. Then again, it’s easy to feel defeated about such things and leave things be, I suppose. Nowadays, I couldn’t really give a shit, so long as I don’t have to deal with it.

 

Anyway, I’m looking out at Clent Hills, thinking of the world beyond...and solutions, mainly for me, rather than places such as this, which probably won’t ever change. Looking at those hills now and again is one of the only things there is to do until I get the fuck out of here, one day, though I’ll probably never really completely leave, as with those who mistakenly entered Royston Vasey. I don’t intend to post too often about the vibe in the town, but it’s a theme I will return to and something which will probably affect my output in some way, shape or form (like when I’m trying to recover from the trauma). There’s no way for it not to, it’s that endemic. This is a local place for local people and we’ll have no trouble here, so I suppose if I ever did get close to a solution or to exposing the culture to an extent where someone, somewhere, somehow would see it and do something about it, I’d yet again see how truly local Kidderminster, and places like it in the horror movies where they’re screaming to get the car started, are.

 

Meanwhile, Netflix is calling me.

The Bell AH-1 Cobra (also called HueyCobra) owes its existence to the Vietnam War. While the proof of the air cavalry concept was being proven every day, the US Army was also losing huge amounts of helicopters to ground fire. Equipping the troop-carrying “slicks” with door guns helped, and arming the UH-1 Iroquois/Huey with weapons was another interim solution. Clearly, however, the solution lay with a dedicated attack helicopter that could defend the troop carriers.

 

Bell, the manufacturer of the UH-1, had been also experimenting with a concept of a heavily armed, turreted, and thin fuselaged helicopter. The US Army awarded a proof-of-concept contract to Bell, which replied in a heavily modified Model 47 called the Sioux Scout. It failed to win any orders, but Bell kept at it. This resulted in the Model 209, based on components of the UH-1 and the original conceptual design. With the Vietnam War intensifying, the Army issued a requirement for an interim solution, which the Model 209—built and tested in only eight months—won easily. The Army ordered 110 AH-1Gs in April 1966 and the type was in action in Vietnam a year later.

 

With the success of the AH-1 in Vietnam, the USMC requested a version as well, but with twin engines (for more safety over water) and bigger armament. This resulted in the AH-1J: besides twin engines, it also carried a 20mm gatling cannon in the turret. Though the AH-1J only saw brief action in the Vietnam War before American involvement ended, the Marines loved it. AH-1Js were also supplied to Iran before the Islamic Revolution of 1979, and these were used against Iraq in the Iran-Iraq War. Marine AH-1s, alongside upgraded Army AH-1S Cobras, have seen action in every American conflict since Vietnam, with considerable success. Though the US Army withdrew their Cobras by 1995 in favor of the AH-64 Apache, the Marines continually upgraded their Cobras, culminating in the current AH-1Z Viper, which is practically a new helicopter. While not as potent as the Apache or the Mi-24 Hind, the Cobra represents the first and classic attack helicopter.

 

This AH-1W is Bureau Number 165395; this helicopter was probably delivered to the USMC in the late 1980s. It served with HMLA-269 ("Gunrunners"), where 165395 saw combat over Iraq. After returning home, 165395 was transferred to VMX-1 at MCAS Yuma, Arizona as a testbed, and was retired in late 2022. It was then placed on display in the MCAS Yuma airpark.

 

As the newest arrival in the Yuma airpark, 165395 is in excellent condition, and retains the blue/gray camouflage used by Marine helicopter units. The VMX-1 emblem is carried on the engine covers. I got this picture in June 2023.

The Royal Mews at Buckingham Palace is one of the finest working stables in existence and provides a unique opportunity for visitors to see the work of the royal Household department that provides road transport for the Queen and Members of the Royal Family family.

 

The mews was moved to its present location in 1760, when George III moved his carriage collection and some of his horses from a site near Charing Cross to his newly acquired property now known as Buckingham Palace. John Nash the famous architect was commissioned by George IV to remodel the House and stables and the buildings were completed in 1825. Subsequent Monarchs made their own changes and in 1855 Queen Victoria set up the Buckingham Palace Royal Mews School at her own expense for the children of the servants, this remained open for 20 years. In 1859 new accommodation was built for the 198 members of staff and their families.

  

London. July 2010

 

Part of Co-existence

 

View On White

© All rights reserved

 

Existence de edward bond au théâtre des argonautes à marseille

mise en scène francine eymery, collaboration artistique et scénographique jean-pierre girard

avec lionel barathieu et frédéric josse

存在革命同人活動 - 台南一中 / VOCALOID (無中文名) - 漂亮的惡食娘

The Close play of the Existence Revolution - Tainan First Senior High School / VOCALOID - The Attractive wicked food mother

El juego cercano de la revolución de la existencia - De Tainan High School secundaria mayor primero / VOCALOID - La madre traviesa atractiva del alimento

革命の人の活動が存在しますと - 台南の一中 / VOCALOID (まもなくペンネーム) - きれいな凶悪な食のお母さん

Das nahe Spiel der Bestehen-Revolution - Tainan-zuerst ältere Highschool / VOCALOID - Die attraktive gemeine Nahrungsmittelmutter

 

Tainan Taiwan / Tainan Taiwán / 台灣台南

 

原圖JPG直出無後製

Original picture JPG is straight has no children the system

El JPG original del cuadro es recto no tiene ninguÌn niño el sistema

原図JPGはずっと跡継ぎがいなくてつくることを出します

Ursprünglicher Abbildung JPG ist hat keine Kinder das System gerade

 

本圖無合成無折射

This chart does not have the refraction without the synthesis

Esta carta no tiene la refracción sin la síntesis

当合成がないことを求めて屈折がありません

Dieses Diagramm hat die Brechung nicht ohne die Synthese

 

可用放大鏡開1:1原圖

The available magnifying glass opens 1:1 original picture

La lupa disponible abre el cuadro de la original del 1:1

利用できる拡大鏡は1:1の原物映像を開ける

Die vorhandene Lupe öffnet 1:1vorlagenabbildung

Susannah graduated from two pre-schools last week and her special gift from us was a book by Cicely Mary Barker reprinted by the Estate of Cicely Mary Barker and Frederick Warne & Co entitled HOW TO FIND FLOWER FAIRIES.

 

She was so excited by the book and its illustrations that we went in search of fairies Friday night after dark. We found some signs of their presence, such as, sparkling fairy dust (sprinkled in advance by my hubby- if you know him, you know NOT to call him a fairy!) and torn leaves.

 

Saturday morning Susannah wanted to search in greater depth for the fairies. She asked to dress like a fairy so that she would not scare them when she found them. With her book in hand and appearing to be a fairy herself, we set out on our great adventure.

 

We did not find fairies this time, but we found much evidence of the existence.

English

 

In Mira D'Aire Village The Gruta de Moinhos Velhos, is one of the most important cave systems known in the Portuguese Maciço Calcário Estremenho, with about 9 km in extension. It is characterized by the existence of two fóssil paragenetic main conduits of about one decametre in diameter with dendritic tributaries, and a set of semi-active passages in a dendritic pattern at the north and angulate at the south. The fossil zone has a drop of 100 metres and the thickness of intermediate zone varies from 80 metres upstream to 60 metres downstream. Water flows in syngenetic galeries, from the northern to the southern quadrant, towards Gruta da Pena spring. It's possible to distinguish four genetic phases in the cave system development. The first one is represented by superficial phreatic galeries of small diameter, the second one by the Galeria Gémea paragenetic main conduit, the third one by the Galeria Grande and his tributaries and the last one by the active and semi-active galeries of the lower cave levels.

 

Mira D'Aire Village

 

Mira de Aire is a parish in the municipality of Porto de Mos, with 16.77 kilometers ² and 3 951 inhabitants (2001). Density: 235.6 inhabitants / km ².

 

It became a town in the Decree No. 22 432, 10 April 1933.

 

Initially he was part of the town of Minde until they detach. Mira de Aire appears sometimes recorded as Mira d'Aire, at times it is this museum contains the preferred term. Linguists Portuguese classics as Rebelo Gonçalves, in his Treatise on Spelling of Portuguese (Coimbra, 1947) write Mira de Aire. Rebelo Gonçalves give this case as a combination of vocabulary that presents the preposition with and elided and does not require an apostrophe. José Pedro Machado, another renowned linguist, also prefers Mira de Aire, but you can find Mira d'Aire in his works.

 

Although little spoken in relation to the nearby village of Minde is not likely that there are people who know a few words of slang minderosa in Mira d'Aire. The same is not true in Minde where much of the population speaks calao minderosa.

In this parish, whose territory is traversed by the Serra de Aire and Sierra of Lights, is one of the most spectacular natural caves and best preserved of Portugal, the cave of Mira de Aire, also known as Cave of Old Mills.

 

Português

pt.wikipedia.org/wiki/Parque_Natural_das_Serras_de_Aire_e...

 

O Parque Natural das Serras de Aire e Candeeiros é uma área protegida criada em 4 de Maio de 1979 pelo Decreto-Lei Nº 118/79 e tem por objectivo a protecção dos aspectos naturais assim como a defesa do património arquitectónico existente nas serras de Aire e Candeeiros; possui uma área de 38 900 hectares, abrangendo os municípios de Alcobaça e Porto de Mós no Distrito de Leiria e Alcanena, Rio Maior, Santarém, Torres Novas e Ourém no Distrito de Santarém.

Having traded their passenger push-pull existence for a life with a private freight operator, 143 Class electrics No. MEG 603 and MEG 601 (ex Deutsche Bahn Nos. 143 851 and 143 179 respectively) round the corner at the north-west end of Fürth (Bayern) Hbf, near Nürnberg, on April 28th, 2008, with a cement service in 2-axle presflos. MEG stands for Mitteldeutsche Eisenbahn Gesellschaft, or Central Germany Railway Co.

Timgharine on the path of Existence

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

 

Timgharine is the amazigh (native language in Morocco) word for women.

 

Photo taken during a survey in a village in the south of Morocco (El Maader, in the region of Tiznit, 90 km to the South of Agadir).

 

Those people are one of the most conservative people in Morocco and needless to say, you can’t dwell taking pictures of women (or people just like that). I was taking a break when I saw three women in their traditional outfit returning back to their village… I said to myself “I have to try a B&W picture”, in the mean time I was trying not to be noticed while taking the picture.

 

This picture so much reflects the life of these people whom have conserved their traditions in their struggle with life in a poor and resource-less environment.

Close up of fall tree

  

The existence of a wooden church on the current site can be dated as far back as 675.

 

Robert de Brus I gained control of the area in around 1119. In the late 1100s the de Brus family build the manor house and chapel. The chapel remains as the basis of the St Mary Magdalene Church, which has undergone significant modification since it was built,.

 

In 1596 Ellen Thompson was condemned as a witch and buried under the stile of St Mary Magdalene church at the east entrance to the churchyard. Another woman, known as Old Mother Midnight of Elwick, may have been buried in the same place in 1641.

 

St Georg fighting the dragon

 

Bad Segeberg owes its existence to the "Kalkberg", a gypsum rock, that was about 120m high in the middle ages. This was the borderland between Saxons and Slavs, so Knud Lavard, Danish prince and Jarl (Earl) of Schleswig, unsuccessfully tried to build a castle here. Vizelin, the missionary of the Varrians and Abotrites, drew the attention of Emperor Lothair III to the strategic importance of the Kalkberg, whereupon the first castle was built on it in 1134. This was named "Siegesburg" (hence Segeberg).

After Emperor Lothar III had died, Slavic chief Pribislav of Wagria rebelled against the Holy Roman Empire by destroying the new castle of Segeberg.

 

Vicelin had founded a monastery around 1134 what was given destroyed together with the castle during Slavic raids. The monks had fled, but they did return and the foundation stone of a huge three-nave cruciform basilica with an adjoining monastery was laid around 1156/57. In 1199, the monastery church was named "eccl. S. Maria" in a Papal document, indicating that it had been consecrated in the meantime.

The later addition of a tower and a portal to the west of the church is dated to the 13th century.

 

The Reformation found early acceptance in Segeberg. As early as the 1520s, the first Lutheran pastors preached here. Until the dissolution of the canonry in 1564/66 the interior of the church was divided into two separate areas - for the remaining canons (in the Gothic east choir) and the Lutheran parish (in the west nave). The east choir, unused since 1564, was no longer maintained and was left to decay.

 

The entire nave was under renovation and closed off with large wooden panels. We could only enter the transept. A photo of the folding altar was stuck on the wall behind the temporary altar. On the right, under tarpaulins, the stairway to the pulpit.

   

Goddess of fate.

Arbroath owes its existence to its abbey, established by King William the Lion in 1178 and dedicated to the memory of St Thomas a Beckett. St Thomas was the patron saint of the town, and today the tomb of King William the Lion can be seen in the abbey. Arbroath Abbey consisted of 40 monks of the Tironesian order whose purpose was to perform divine service. A burgh of regality was established along with the abbey, giving the monks the right to hold a weekly market, dispense basic justice and to create a harbour, which they did in 1394. A village grew up surrounding the abbey to supply its needs and a fishing hamlet developed around the harbour.

 

www.angus.gov.uk/history/features/2004-08-oldarbroath.htm