View allAll Photos Tagged Satisfaction
LEGAL NOTICE | protected work • All Rights reserved! © B. Egger
photographer retains ownership and all copyrights in this work.
photographer | ▻ Bernard Egger.. • collections.. • sets..
location | Tauplitzalm Bad Mitterndorf, Styria 💚 Austria
📷 | ALPENRAUSCHEN Downhill :: rumoto images # 6722
© Copyright Information | Alle Fotos dürfen nur zur privaten Verwendung heruntergeladen und keinesfalls publiziert oder an nicht berechtigte Nutzer weitergegeben werden. Für eine kommerzielle Nutzung kontaktieren Sie Bernard Egger.
---
Todos los Derechos Reservados • Tous droits réservés • Todos os Direitos Reservados • Все права защищены • Tutti i diritti riservati
licence | please contact me before to obtain prior a license and to buy the rights to use and publish this photo • no work-for-hire more
---
ALPENRAUSCHEN | downhill skateboard event Austria:
www.facebook.com/events/195855314333696/
This four day Freeride takes place on a high plateau of the Austrian Alps surrounded by some of the most beautiful, snowcapped and picturesque landscapes you can imagine.
Not only is the land- scape reason enough to come to this event, but the track will also blow your mind. The track consisting of 8 hairpins, endless banked sweepers, 9% average grade, and smooth pavement will make this road an adventure for any DH skater. The high altitude at the start line (1650m above sea level) makes this track a true big mountain skate road. Skaters will stay and party in the very comfortable lodges and hotels that are usually reserved for Skiers and snowboarders during the winter season.
The area surrounding the Hotels and Lodges is also superb. With plenty of fields for skaters to lounge around and plenty of natural lakes for event participants to go swimming in will surely provide a comfortable and relaxing atmosphere for everyone after a long day full of hard and fast skating.
rumoto images, pure passion, Bernard Egger, 写真家, カメラマン, 摄影师, Alpenrauschen Downhill, downhill event, фото, фотограф, 写真家, Nikon FX, full-frame, Sportfoto, Fotográfico, photographer, Fotografo, photography, Fotografie, supershot, awesome, outstanding, stunning, passion, Passione, Leidenschaft, emotion, Emozioni, satisfaction, Faszination, enthusiast, freeride, skateboard, Tauplitzalm, Bad Mitterndorf, Styria, Austria, Австрия, alpine, Alpen, Les Alpes, Le Alpi, fine art, poster, posters, Kunstdruck, speed,
Check your Happiness Score, Get your Life Satisfaction
report:Free, no registration, instant feedback.http://www.authentic-happiness.com
Sometimes I sing to myself while I'm driving. These were the lines I was singing a few nights ago. I'm not really sure where they came from, but they were still in my head when I woke up the next morning, so I wrote them down.
Remodel, Week 35
As I was walking away from the pharmacy, I was quite happy to discover this gem! You’ll recall that I uploaded a shot of a décor relic like this once before, but that one was buried back away in the darkness between two aisles. This one, on the other hand, was out in the open in plain view on the first full-size warehouse shelving unit beside the health and beauty aisles! I don’t remember this being there before – surely I would have noticed something as prominent as this – so I guess some of the shelving units must have been shifted around during the remodel, although that sounds like a rather big task... I dunno, maybe I *am* simply ignorant XD
(c) 2018 Retail Retell
These places are public so these photos are too, but just as I tell where they came from, I'd appreciate if you'd say who :)
Some trees have that certain charisma in their form, something dynamic in the way their branches reach out.
Which Religion is the ONLY true one?
Because there are so many different religions all with conflicting beliefs, many people find it confusing and difficult to decide which one they should follow.
Would a God really want to make it difficult for us to find the truth? Surely the truth has to be available for all humankind - - - for the simple and humble, as well as the clever, the intellectual and the theologian? So, it makes perfect sense to conclude that it must be possible to discern the truth through simple logic.
Firstly, it is easy to see that God has made his existence clear, through reason and logic to those who are open-minded and genuinely desire to seek the truth. [The evidence for the existence of a single creator God, is overwhelming. i.e. an intelligent, single, first cause, itself uncaused, and not subject to the laws of nature (Supernatural), can be demonstrated to the satisfaction of any truly, open-minded person through simple logic and science… for example, the laws of: Cause and Effect, Biogenesis, Thermodynamics, Information Theory and Intelligent Design... all point to a creator.]
Thus monotheism - - belief in one supernatural, eternal, creator God is easy to deduce by those who are open-minded and really wish to seek the truth.
See: (Atheism revealed as false - why God MUST exist:
www.flickr.com/photos/truth-in-science/24321857975
AND
The real theory of everything...
www.flickr.com/photos/truth-in-science/34295660211
Once we have used reason and logic to establish that the Creator God can only be: one, supernatural and eternal, we know that all non-monotheistic religions are automatically ruled out as intrinsically untrue.
Of course, polytheistic or pagan religions may have some teachings which appear good, but it is obvious that they are all based on a false premise.
The true religion has to profess belief in only one, supernatural God and Creator.
We are left with only three major world religions that are strictly monotheistic.
They are: Judaism, Christianity and Islam.
So the true religion has to be one of these three.
It is a fact that these three religions have many important doctrines which conflict with each other, for example; Christians and Jews believe in monogamous marriage, while Muslims believe in polygamy.
Christians believe that Jesus Christ is the Messiah, while Judaism rejects Jesus and teaches that the messiah is still to come.
Likewise, although Muslims believe that Jesus was a prophet and a messiah, they reject many of His teachings, including His teachings on marriage, divorce, Heaven, drinking wine, love of enemies etc. and, even more importantly, His Divinity and His Crucifixion.
Muslims believe that Muhammad was an authentic prophet while both Jews and Christians would refute that.
God is truth, so as these three religions disagree fundamentally with each other - - - - it is obvious that it is possible for only one of them to be completely true in all its doctrines. So how can we decide conclusively which of these three religions is the only true one?
By asking the following question - - - we know that the Creator of the universe (the first cause of everything) must be infinite (unlimited). So everything about God must be perfect, his love is perfect and without limit (all love existing in the world originated from God), so too is his justice (his justice cannot be cheated).
Therefore if God is infinitely and perfectly just, and we have all offended his infinite majesty by sin, how can anyone hope to be saved?
Only because God is also infinitely merciful and loving.
But here we have an apparent contradiction, perfect justice demands that the full price is paid for every sin, whereas perfect mercy and love demand extreme leniency. - - -
HERE IS THE QUESTION: - - -
How can God overcome the apparent contradiction between His perfect justice and perfect mercy?
To clarify ... How can God (who cannot deceive, nor be deceived) satisfy his infinite justice, which demands a price equal to the *offence, yet at the same time enable us to be saved through his infinite, unfathomable, mercy and love?
*[the seriousness of an offence can be judged to be commensurate with the status of the person offended against. In the army, if a private were to insult a fellow private it would not be considered very serious, but if a private were to insult or disobey an officer this would be much more serious and the seriousness would increase the higher the rank of the officer. A sin against a perfect and infinite God (our Creator) is of the ultimate seriousness. Therefore perfect justice demands infinite reparation for an offence against God].
Christianity is absolutely unique. It is the only religion that has a satisfactory answer to this question. And this question is crucial to salvation. Put the same question to the followers of any other religion and they will be unable to give you a credible answer.
THE AMAZING ANSWER - - - Jesus Christ said “I am the way the truth and the life” and “no one can come to the Father except through Me.” Jesus backed up His claim by suffering an agonising death on the Cross for the salvation of all humanity.
Why?
Atonement.
Animal sacrifice, as practiced in the Old Testament, was an imperfect, forerunner to the prophesied, perfect sacrifice.
Only God, Himself, in His infinite mercy, was able to provide an acceptable ‘scapegoat’ to fully satisfy perfect, divine justice. A pure sacrifice, both fully human and fully divine.
Jesus, although completely innocent of all sin Himself, suffered for the sins of all humankind.
He was crucified, as an atoning sacrifice, for the redemption of His enemies, as well as His friends. We are all sinners and have all offended the infinite goodness of god. No one deserves heaven entirely on their own merit.
Everyone is defiled by sin, and nothing defiled can ever enter heaven. An offence against the infinite goodness of an infinitely loving, but also an infinitely, just God, can only be redeemed by an infinitely, good sacrifice. So only a Divine sacrifice can satisfy the demands of infinite, Divine justice. only the sacrifice of the true, spiritual Messiah, Jesus Christ, the Son of the living God, incarnated as man (as prophesied in the Old Testament) is sufficient to save us all from the consequences of sin, to open the gates of heaven and restore eternal life to the whole human race.
This was even foreshadowed in the Old Testament (Book of Genesis), when God asked Abraham (as a test of his obedience) to sacrifice his only son Isaac on a pile of wood at Mount Moria. This Mount Moria is believed by some to be in the same place as Golgotha, the site of the sacrifice of God’s only Son on the wood of the Cross. God prevented Abraham from carrying out the sacrifice of his son , at the last minute, But, because of his steadfast obedience, Abraham became the symbolic, earthly father of all who follow God.
Because of the Incarnation and sacrifice of the Son of God, Jesus, God became the spiritual Father of all who follow Him.
The Cross of Jesus now represents the new tree of life, because it has restored the possibility of eternal life to the whole human race. Access to the original tree of life was removed from Adam and Eve and the rest of the human race because of original sin. The Cross of Jesus is a restoration of the tree of life. It promises eternal life to those who accept its saving message. The new fruit is the bread and wine of the holy Eucharist.
Only those whose garments have been ‘washed white by the Blood of the Lamb’ are fit to enter heaven. The debt of our sin has been paid by Jesus - and His saving sacrifice is offered as an unsurpassed, loving and free gift to us all. We simply have to gratefully acknowledge and accept that gift in a spirit of humility and repentance.
By His supreme sacrifice, Jesus atoned for every sin ever committed, and thereby opened the gates of Heaven to the whole human race. Without His unique sacrifice, no one of any religion could ever enter Heaven. It matters not whether you are the most devout Muslim, Hindu, Jew, Buddhist or follower of any other faith, ultimately you will rely not on any of the rituals or customs of these various religions, but on the sacrifice of Jesus to enter heaven. All who enter heaven do so only with a passport provided by the merits of Jesus’ sacrifice. Without His sacrifice on the Cross you would never get there, whatever your religion. All other sacrifices or religious offerings, rituals etc. are as dirty rags before the Divine majesty of Almighty God, they cannot pay the price for sin that God's perfect justice demands.
This is the unavoidable truth, whether you like it or not.
Of course, we should all have free choice to follow any religion we choose, but once we know that it is only the sacrifice of Jesus that can make us fit to enter heaven and eternal life, we will surely wish to love and follow Him. It would be foolishness indeed for us to choose to follow any religion which refuses to acknowledge this, but would rather pretend that we can redeem ourselves by following its manmade doctrines and rituals.
Death entered the world through the sin of disobedience of one woman and one man (Adam and Eve), but sin was pardoned and eternal life restored through the obedience of one woman (Mary) and the death of one man (Jesus).
The ancient Hebrews used the blood sacrifice of an animal as a symbolic scapegoat to bear the punishment for their sins. The old animal sacrifices of atonement ended with the destruction of the temple. Animal sacrifice was simply a precursor to the only acceptable sacrifice of the true Messiah, Jesus. They were intended to show the necessity of atonement, repentance alone is not sufficient. Atonement for sin is essential. There is no atonement for sin in present day Judaism or in Islam.
Jesus, the spotless Lamb of God, (true man and true God) became the real scapegoat who bore the punishment (by His Crucifixion) for the sins of the whole world. His death on the Cross was a perfect, holy, once and for all sacrifice, sufficient to atone for every sin ever committed. It is re-enacted in remembrance, with bread and wine, every day, by Christian priests all over the world. It is known as the Holy Eucharist which is part of the Holy Sacrifice of the Mass. God is reminded at every Mass that Christians trust in the perfect atonement made by Jesus.
Only God Himself could pay the enormous price that God's perfect justice demands for sin, but as it is man who is responsible for sin, in true justice, it is man who should pay the price. Therefore only someone who is both God and man (God made man) would be able to pay the price for sin. So the only possibility of salvation for humankind had to be provided by God Himself, and that is exactly what He did. That is why Jesus has to be God incarnated as man. Those who deny that Jesus is God, or deny the Crucifixion of Jesus, have fallen for the lies of Satan, his false prophets and false religions and, sadly, they deny the only possibility of salvation.
Abraham (the representative, earthly father of all followers of God) showed he was willing, when asked by God, to sacrifice his only son Isaac to God, as reparation for sin (it didn’t happen, because God stopped it at the last moment). And God, our heavenly Father, (who cannot be outdone in love or generosity) offered His only Son (Jesus) as a sacrifice for our sin.
Prophesies from the Old Testament.
Isaiah 53 New International Version (NIV)
1. Who has believed our message
and to whom has the arm of the Lord been revealed?
2. He grew up before him like a tender shoot,
and like a root out of dry ground.
He had no beauty or majesty to attract us to him,
nothing in his appearance that we should desire him.
3. He was despised and rejected by mankind,
a man of suffering, and familiar with pain.
Like one from whom people hide their faces
he was despised, and we held him in low esteem.
4. Surely he took up our pain
and bore our suffering,
yet we considered him punished by God,
stricken by him, and afflicted.
5. But he was pierced for our transgressions,
he was crushed for our iniquities;
the punishment that brought us peace was on him,
and by his wounds we are healed.
6. We all, like sheep, have gone astray,
each of us has turned to our own way;
and the Lord has laid on him
the iniquity of us all.
7. He was oppressed and afflicted,
yet he did not open his mouth;
he was led like a lamb to the slaughter,
and as a sheep before its shearers is silent,
so he did not open his mouth.
8. By oppression and judgment he was taken away.
Yet who of his generation protested?
For he was cut off from the land of the living;
for the transgression of my people he was punished.
9. He was assigned a grave with the wicked,
and with the rich in his death,
though he had done no violence,
nor was any deceit in his mouth.
10. Yet it was the Lord’s will to crush him and cause him to suffer,
and though the Lord makes his life an offering for sin,
he will see his offspring and prolong his days,
and the will of the Lord will prosper in his hand.
11. After he has suffered,
he will see the light of life and be satisfied;
by his knowledge my righteous servant will justify many,
and he will bear their iniquities.
12. Therefore I will give him a portion among the great,
and he will divide the spoils with the strong,
because he poured out his life unto death,
and was numbered with the transgressors.
For he bore the sin of many,
and made intercession for the transgressors.
Isaiah 53 New International Version (NIV)
___________________________________________
Psalm 22 New King James Version (NKJV)
The Suffering, Praise, and Posterity of the Messiah
22 My God, My God, why have You forsaken Me?
Why are You so far from helping Me,
And from the words of My groaning?
2 O My God, I cry in the daytime, but You do not hear;
And in the night season, and am not silent.
3 But You are holy,
Enthroned in the praises of Israel.
4 Our fathers trusted in You;
They trusted, and You delivered them.
5 They cried to You, and were delivered;
They trusted in You, and were not ashamed.
6 But I am a worm, and no man;
A reproach of men, and despised by the people.
7 All those who see Me ridicule Me;
They shoot out the lip, they shake the head, saying,
8 “He trusted[b] in the Lord, let Him rescue Him;
Let Him deliver Him, since He delights in Him!”
9 But You are He who took Me out of the womb;
You made Me trust while on My mother’s breasts.
10 I was cast upon You from birth.
From My mother’s womb
You have been My God.
11 Be not far from Me,
For trouble is near;
For there is none to help.
12 Many bulls have surrounded Me;
Strong bulls of Bashan have encircled Me.
13 They gape at Me with their mouths,
Like a raging and roaring lion.
14 I am poured out like water,
And all My bones are out of joint;
My heart is like wax;
It has melted within Me.
15 My strength is dried up like a potsherd,
And My tongue clings to My jaws;
You have brought Me to the dust of death.
16 For dogs have surrounded Me;
The congregation of the wicked has enclosed Me.
They pierced[c] My hands and My feet;
17 I can count all My bones.
They look and stare at Me.
18 They divide My garments among them,
And for My clothing they cast lots.
19 But You, O Lord, do not be far from Me;
O My Strength, hasten to help Me!
20 Deliver Me from the sword,
My precious life from the power of the dog.
21 Save Me from the lion’s mouth
And from the horns of the wild oxen!
You have answered Me.
22 I will declare Your name to My brethren;
In the midst of the assembly I will praise You.
23 You who fear the Lord, praise Him!
All you descendants of Jacob, glorify Him,
And fear Him, all you offspring of Israel!
24 For He has not despised nor abhorred the affliction of the afflicted;
Nor has He hidden His face from Him;
But when He cried to Him, He heard.
25 My praise shall be of You in the great assembly;
I will pay My vows before those who fear Him.
26 The poor shall eat and be satisfied;
Those who seek Him will praise the Lord.
Let your heart live forever!
27 All the ends of the world
Shall remember and turn to the Lord,
And all the families of the nations
Shall worship before You.[d]
28 For the kingdom is the Lord’s,
And He rules over the nations.
29 All the prosperous of the earth
Shall eat and worship;
All those who go down to the dust
Shall bow before Him,
Even he who cannot keep himself alive.
30 A posterity shall serve Him.
It will be recounted of the Lord to the next generation,
31 They will come and declare His righteousness to a people who will be born,
That He has done this.
Psalm 22 New King James Version (NKJV)
____________________________________________
Babylonian Talmud: "The Messiah --what is his name?...The Rabbis say, The Leper Scholar, as it is said, `surely he has borne our griefs and carried our sorrows: yet we did esteem him a leper, smitten of God and afflicted...'" (Sanhedrin 98b)
Midrash Ruth Rabbah: "Another explanation (of Ruth ii.14): -- He is speaking of king Messiah; `Come hither,' draw near to the throne; `and eat of the bread,' that is, the bread of the kingdom; `and dip thy morsel in the vinegar,' this refers to his chastisements, as it is said, `But he was wounded for our transgressions, bruised for our iniquities'"
Targum Jonathan: "Behold my servant Messiah shall prosper; he shall be high and increase and be exceedingly strong..."
Zohar: "`He was wounded for our transgressions,' etc....There is in the Garden of Eden a palace called the Palace of the Sons of Sickness; this palace the Messiah then enters, and summons every sickness, every pain, and every chastisement of Israel; they all come and rest upon him. And were it not that he had thus lightened them off Israel and taken them upon himself, there had been no man able to bear Israel's chastisements for the transgression of the law: and this is that which is written, `Surely our sicknesses he hath carried.'"
Rabbi Moses Maimonides: "What is the manner of Messiah's advent....there shall rise up one of whom none have known before, and signs and wonders which they shall see performed by him will be the proofs of his true origin; for the Almighty, where he declares to us his mind upon this matter, says, `Behold a man whose name is the Branch, and he shall branch forth out of his place' (Zech. 6:12). And Isaiah speaks similarly of the time when he shall appear, without father or mother or family being known, He came up as a sucker before him, and as a root out of dry earth, etc....in the words of Isaiah, when describing the manner in which kings will harken to him, At him kings will shut their mouth; for that which had not been told them have they seen, and that which they had not heard they have perceived." (From the Letter to the South (Yemen), quoted in The Fifty-third Chapter of Isaiah According to the Jewish Interpreters, Ktav Publishing House, 1969, Volume 2, pages 374-5)
Rabbi Mosheh Kohen Ibn Crispin: This rabbi described those who interpret Isaiah 53 as referring to Israel as those: "having forsaken the knowledge of our Teachers, and inclined after the `stubbornness of their own hearts,' and of their own opinion, I am pleased to interpret it, in accordance with the teaching of our Rabbis, of the King Messiah....This prophecy was delivered by Isaiah at the divine command for the purpose of making known to us something about the nature of the future Messiah, who is to come and deliver Israel, and his life from the day when he arrives at discretion until his advent as a redeemer, in order that if anyone should arise claiming to be himself the Messiah, we may reflect, and look to see whether we can observe in him any resemblance to the traits described here; if there is any such resemblance, then we may believe that he is the Messiah our righteousness; but if not, we cannot do so." (From his commentary on Isaiah, quoted in The Fifty-third Chapter of Isaiah According to the Jewish Interpreters, Ktav Publishing House, 1969, Volume 2, pages 99-114.)
Why the Isaiah 53 prophesy cannot refer to Israel.
Why Isaiah 53 cannot refer to the nation of Israel, or anyone else, but must be the Messiah
1. The servant of Isaiah 53 is an innocent and guiltless sufferer. Israel is never described as sinless. Isaiah 1:4 says of the nation: "Alas sinful nation, a people laden with iniquity. A brood of evildoers, children who are corrupters!" He then goes on in the same chapter to characterize Judah as Sodom, Jerusalem as a harlot, and the people as those whose hands are stained with blood (verses 10, 15, and 21). What a far cry from the innocent and guiltless sufferer of Isaiah 53 who had "done no violence, nor was any deceit in his mouth!"
2. The prophet said: "It pleased the LORD to bruise him." Has the awful treatment of the Jewish people (so contrary, by the way, to the teaching of Jesus to love everyone) really been God's pleasure, as is said of the suffering of the servant in Isaiah 53:10 ? If, as some rabbis contend, Isaiah 53 refers to the holocaust, can we really say of Israel's suffering during that horrible period, "It pleased the LORD to bruise him?" Yet it makes perfect sense to say that God was pleased to have Messiah suffer and die as our sin offering to provide us forgiveness and atonement.
3. The person mentioned in this passage suffers silently and willingly. Yet all people, even Israelites, complain when they suffer! Brave Jewish men and women fought in resistance movements against Hitler. Remember the Vilna Ghetto Uprising? Remember the Jewish men who fought on the side of the allies? Can we really say Jewish suffering during the holocaust and during the preceding centuries was done silently and willingly?
4. The figure described in Isaiah 53 suffers, dies, and rises again to atone for his people's sins. The Hebrew word used in Isaiah 53:10 for "sin-offering" is "asham," which is a technical term meaning "sin-offering." See how it is used in Leviticus chapters 5 and 6. Isaiah 53 describes a sinless and perfect sacrificial lamb who takes upon himself the sins of others so that they might be forgiven. Can anyone really claim that the terrible suffering of the Jewish people, however undeserved and unjust, atones for the sins of the world? Whoever Isaiah 53 speaks of, the figure described suffers and dies in order to provide a legal payment for sin so that others can be forgiven. This cannot be true of the Jewish people as a whole, or of any other mere human.
5. It is the prophet who is speaking in this passage. He says: "who has believed our message." The term "message" usually refers to the prophetic message, as it does in Jeremiah 49:14. Also, when we understand the Hebrew parallelism of verse 1, we see "Who has believed our message" as parallel to "to whom has the arm of the Lord been revealed." The "arm of the Lord" refers to God's powerful act of salvation. So the message of the speaker is the message of a prophet declaring what God has done to save his people.
6. The prophet speaking is Isaiah himself, who says the sufferer was punished for "the transgression of my people," according to verse 8. Who are the people of Isaiah? Israel. So the sufferer of Isaiah 53 suffered for Israel. So how could he be Israel?
7. The figure of Isaiah 53 dies and is buried according to verses 8 and 9. The people of Israel have never died as a whole. They have been out of the land on two occasions and have returned, but they have never ceased to be among the living. Yet Jesus died, was buried, and rose again.
8. If Isaiah 53 cannot refer to Israel, how about Isaiah himself? But Isaiah said he was a sinful man of unclean lips (Isaiah 6:5-7). And Isaiah did not die as an atonement for our sins. Could it have been Jeremiah? Jeremiah 11:19 does echo the words of Isaiah 53. Judah rejected and despised the prophet for telling them the truth. Leaders of Judah sought to kill Jeremiah, and so the prophet describes himself in these terms. But they were not able to kill the prophet. Certainly Jeremiah did not die to atone for the sins of his people. What of Moses? Could the prophet have been speaking of him? But Moses wasn't sinless either. Moses sinned and was forbidden from entering the promised land (Numbers 20:12). Moses indeed attempted to offer himself as a sacrifice in place of the nation, but God did not allow him to do so (Exodus 32:30-35). Moses, Isaiah, and Jeremiah were all prophets who gave us a glimpse of what Messiah, the ultimate prophet, would be like, but none of them quite fit Isaiah 53.
So what can we conclude? Isaiah 53 cannot refer to the nation of Israel, nor to Isaiah, nor to Moses, nor another prophet. And if not to Moses, certainly not to any lesser man. Yet Messiah would be greater than Moses. As the rabbinic writing "Yalkut" said: "Who art thou, O great mountain? (Zech. iv.7) This refers to the King Messiah. And why does he call him`the great mountain?' because he is greater than the patriarchs, as it is said, `My servant shall be high, and lifted up, and lofty exceedingly' --he will be higher than Abraham...lifted up above Moses...loftier then the ministering angels..." (Quoted in The Fifty-third Chapter of Isaiah According to the Jewish Interpreters, Ktav Publishing House, 1969, Volume 2, page 9.)
Of whom does Isaiah speak? He speaks of the Messiah, as many ancient rabbis concluded. The second verse of Isaiah 53 makes it crystal clear. The figure grows up as "a young plant, and like a root out of dry ground." The shoot springing up is beyond reasonable doubt a reference to the Messiah, and, in fact, it is a common Messianic reference in Isaiah and elsewhere. The Davidic dynasty was to be cut down in judgement like a felled tree, but it was promised to Israel that a new sprout would shoot up from the stump. The Messiah was to be that sprout. Several Hebrew words were used to refer to this undeniably Messianic image. All the terms are related in meaning and connected in the Messianic texts where they were used. Isaiah 11, which virtually all rabbis agreed refers to the Messiah, used the words "shoot" (hoter) and branch (netser) to describe the Messianic King. Isaiah 11:10 called Messiah the "Root (shoresh) of Jesse," Jesse being David's father. Isaiah 53 described the suffering servant as a root (shoresh) from dry ground, using the very same metaphor and the very same word as Isaiah 11. We also see other terms used for the same concept, such as branch (tsemach) in Jeremiah 23:5, in Isaiah 4:2 and also in the startling prophecies of Zechariah 3:8 and 6:12.
Beyond doubt, Isaiah 52:13-53:12 refers to Messiah Jesus. He is the one highly exalted before whom kings shut their mouths. Messiah is the shoot who sprung up from the fallen Davidic dynasty. He became the King of Kings. He provided the ultimate atonement.
Isaiah 52:13 states that it would be the Messiah who will "sprinkle" many nations. What does that mean? What was Messiah's ministry to be toward the nations? The word translated "sprinkle" or sometimes "startle" is found several other places in the OT. The Hebrew word is found in Leviticus 4:6; 8:11; 14:7, and Numbers 8:7, 19:18-19. The references cited all pertain to priestly sprinklings of the blood of atonement, the anointing oil of consecration, and the ceremonial water used to cleanse the unclean. Is Isaiah 52:13 telling us that the Messiah will act as a priest who applies atonement, anoints to consecrate, sprinkles to make clean? (This vision of the Messiah as both priest and king is also found in Zechariah 6:12-13). But, priests were to come from the tribe of Levi and Kings from the tribe of Judah! What kind of priest is he? David told us Messiah would be a priest of the order of Melchizedek (see Psalm 110 and Hebrews chapters 7-9).
Isaiah 53 must be understood as referring to the coming Davidic King, the Messiah. King Messiah was prophesied to suffer and die to pay for our sins and then rise again. He would serve as a priest to the nations of the world and apply the blood of atonement to cleanse those who believe. There is one alone who this can refer to, Jesus, whom millions refer to as Christ, which is from the Greek word for Messiah. Those who confess him are his children, his promised offspring, the spoils of his victory. According to the testimony of the Jewish Apostles, Jesus died for our sins, rose again, ascended to the right hand of God, and he now serves as our great High Priest who cleanses us of sin and our King. Jesus rules over his people and is in the process of conquering the Gentiles. The first century Jewish disciples were willing to die rather than deny they had seen the risen Messiah. Only if one has presupposed Jesus cannot have been the Messiah can one deny that which is obvious. Israel's greatest son, Jesus, is the one Isaiah foresaw.
(c) 1997 Fred Klett
___________________________________________
The many paths to God lie.
‘There are many paths to God‘ has become a politically, correct catchphrase, used by the liberal establishment to imply that all religions and beliefs are equally worthy.
Of course, you don’t need a degree in common sense to work out that this is illogical.
Everybody is aware that even the major religions disagree on many important issues. Therefore, simple logic dictates that they cannot all be right. Where they all disagree on a particular belief (if any are right) it can only be ONE that is right.
It is obvious then that all those religions that are wrong in any belief cannot be equal in merit, or equal as a path to God, as the one that is wholly right. So to insist they are all equally worthy is to be unjustly biased against the one that is true.
Error should never be given equality with truth.
Therefore it is inexcusable that our society should not to make every effort to discern, and then to officially recognise the truth in this matter.
For anyone to contend that ERROR should ever be entitled to equal endorsement and support by the state as TRUTH is unjust, prejudiced, morally reprehensible and downright stupid.
Western civilisation was founded and built on the commendable notion that truth really matters and should be encouraged and supported.
For centuries, it was accepted and agreed by the most learned persons and rulers, that the beliefs of Christianity best represent spiritual truth. Whilst also providing superlative spiritual and social benefits for citizens and society. And therefore it was agreed that Christianity should be entitled to official recognition and special support by society and the state. The traditions, heritage, laws and culture of Christendom were founded on this generally, accepted precept.
It is not hard to understand why?
Christianity really is special.
Jesus Christ taught love, peace and forgiveness.
Jesus is the role model for Christians. Although they are not always completely successful, the teaching and example of Jesus Christ are what every genuine Christian aspires to. Those things are eminently conducive to the moral, spiritual and material good of society. They are the fundamentals of Christianity and a Christian society. We hear a lot today about religious fundamentalism being something bad, but in the case of Christianity the opposite has to be true. The more fundamental a Christian seeks to be, the more like (the Christian role model) Jesus they hope to become.
In a nutshell Jesus taught - love God above all and love your neighbour as yourself. and seek to advance the welfare of all, materially and spiritually - be humble, not proud or envious, be prepared to serve others, not lord it over them - love and forgive even your enemies and do not seek revenge or bear grudges.
Saint Augustine.
“Let those who say that the teachings of Christ are harmful to the State find armies with soldiers who live up to the standards of the teachings of Jesus. Let them provide governors, husbands and wives, parents and children, masters and servants, kings, judges, taxpayers and tax collectors who can compare to those who take Christian teachings to heart. Then let them dare to say that such teaching is contrary to the welfare of the State! Indeed, under no circumstances can they fail to realize that this teaching is the greatest safeguard of the State when faithfully observed.” (“Epis. 138 ad Marcellinum,” in Opera Omnia, vol. 2, in J.P. Migne, Patrologia Latina, col. 532.)
A major problem today is that the term 'religion' is cynically used by secularists rather than 'religions'. The effect is to lump all religions together and stereotype them as though they are a single entity. Which means if one religion is perceived in some way as not conducive to the public good, people are led to believe that all religions are a problem - that 'religion' is a problem per se. This sort of stereotyping would be unlikely to be tolerated in any other field. But it suits the aims of militant atheists and the liberal, secular, politically correct agenda.
There is no question that the twentieth century was the bloodiest century in the history of the world. It was in this century that the major nations of Christendom began to abandon Christian beliefs, principles and heritage. And, in the misguided name of progress, began to embrace a variety of pagan, atheistic, materialist, Darwinian, Marxist and socialist ideologies. As a result we were subjected to 2 world wars, numerous other wars, including the Spanish civil war, and an horrendous, mass murder as a result of the German nation adopting the national, socialist policies of a crazed, Darwinian inspired, anti-Christian, pagan occultist named Hitler. An even greater, mass slaughter was carried out by atheistic, socialist revolutionaries in pursuit of their proposed ‘paradise on earth‘. The historical record of the twentieth century is absolutely horrendous, the atheistic, Marxist, socialist regimes of; Lenin, Stalin, Mao and Pol Pot were together responsible for the brutal slaughter of an estimated thirty six million people. In addition, we have seen millions of war deaths, countless murders carried out by other, atheistic, socialist regimes and various other tyrannies, and millions of unborn babies callously slaughtered in state approved and funded, abortion mills.
We hear a lot today about equality, which sounds admirable. And true equality certainly is admirable and a God-given right. However, false equality is not admirable, it can be discriminatory against truth, goodness and, if enforced by the state, can result in an evil tyranny. Error should never be equated with truth and evil should never be equated with good.
So what is true equality?
Every human person is of equal value and should be equally respected and cared for, regardless of gender, colour, race, disability, wealth, influence, intelligence or power. That is true equality.
What is false equality?
False equality is the idea that everything any human person does or believes, is equally valid. The idea that all lifestyles, beliefs, traditions or cultures (that are not against whatever the state decides should be legal) are equally valid and worthy of equal respect.
In post Christian, secular society, while it is demanded by supporters of the liberal establishment that all religions, beliefs and lifestyles should be treated by the state as equally worthy, with no preference or special status given to any. In practice, we can see this is completely ignored in one respect, because there is an exception, inasmuch as it is now the beliefs of 'atheism' that actually receive special recognition and status in most, Western nations. This is evident in the state approved and funded, promotion and teaching of the (unscientific) naturalistic beliefs of Darwinian evolution and spontaneous generation of life, as though they are ‘scientific truths’ (they are treated as sacrosanct - with no alternative, scientific views or contrary evidence, permitted in any state funded or approved, educational curriculum).
The modern, secular state's 'enforced' equality demands that all beliefs etc. are treated as equally worthy, regardless of truth or merit. But, in practice, the liberal mind-set is that all beliefs/religions are inferior to the atheist/secularist ideology, which is perceived as the pinnacle of rationality and arbiter of 'scientific truth' which benevolently deigns to grant (a false) equality to every inferior, belief system. And religions should all be grateful that the secular state grants them equality with each other.
All religions and religious beliefs are thus lumped together as
being equal (the crazy with the not so crazy - the logical with the illogical - the true with the patently false) with no intelligent, or logical discernment permitted.
And so we are led to believe by a secular state (which doesn't recognise God) that there are:
‘Many paths to God’ -That all religions and beliefs are equally valid.
But are they?
Anyone who agrees with this automatically rejects the claims of Jesus Christ, who stated; “I am the way, the truth and the life” and “no one can come to the Father except through Me.”
Uniquely, Jesus backed up his claim by suffering an agonising death on the cross as a sacrifice for the salvation of all humanity. The words of Jesus means you cannot be a Christian if you claim or believe there are many paths to God, or that there is any path to God other than through Jesus Christ.
The fact is that Jesus (although completely innocent of all sin himself) suffered for the sins of all humankind, He was crucified for the redemption of His enemies as well as His friends. We are all sinners and have all offended the infinite goodness of God, no one (not even a saint) deserves heaven entirely on their own merit. Everyone is defiled by sin, and nothing defiled can enter heaven. An offence against the infinite goodness of an infinitely loving, but also an infinitely, just God can only be redeemed by an infinitely, good sacrifice. So only a divine sacrifice can pay the price justice demands for our sins.
Only the sacrifice of the true, spiritual messiah, Jesus Christ, the son of the living God, incarnated as man, is sufficient to save us all from the consequences of sin, open the gates of heaven and restore eternal life to the whole human race.
Only those whose garments have been ‘washed white by the blood of the lamb’ are fit to enter heaven.
The debt for our sin has been paid by Jesus and His saving sacrifice is offered as an unsurpassed, loving and free gift to us all. We simply have to gratefully acknowledge and accept that gift in a spirit of humility and repentance.
Jesus requested that a remembrance of his sacrifice should be celebrated (the Eucharist). This unites us with Him and His sacrifice, and is the only sacrificial ceremony for sin which is truly acceptable to God. All other sacrifices devised and offered by humans are as ‘dirty rags’ before the divine majesty of the almighty creator.
Only the sacrifice of the true messiah, God made man
(as prophesied by Isaiah in the old testament), is acceptable to God.
By his supreme sacrifice Jesus paid the price for every sin ever committed, and thereby opened the gates of heaven to the whole human race.
Without His sacrifice, no one of any religion could ever enter heaven.
It matters not whether you are the most devout Muslim, Hindu, Jew, Buddhist or person of any other faith, ultimately you will rely, not on any rituals and customs of these various religions, but on the sacrifice of Jesus to enter heaven.
All who enter heaven and eternal life do so only with a passport provided by Jesus, without His sacrifice you would never get there.
This is the truth whether you like it or not.
Dr James Tour - 'The Origin of Life' - Abiogenesis decisively refuted.
youtu.be/B1E4QMn2mxk
A corner house
To all who visit and view, and – especially – express support and satisfaction: you are much appreciated!
Fachwerkhaus, Obergasse 14, Ecke Kaffeegasse/Frölenberg, eines der stattlichsten Bürgerhäuser, erbaut 1596 in prominenter Situation: Kopfbau im spitzen Winkel von Kaffee- und Obergasse mit Sichtbezug zum König-Adolf-Platz; über gemauertem Erdgeschoss mit geländebedingt hohem Sockel erhebt sich das reichverzierte Fachwerk-Obergeschoss mit drei Giebeln, deren prächtigster sich nach Norden zur Unionskirche und zur Stadtmitte orientiert
___________________________________________
Album Description – Idstein, Germany – 2016APR07
I visited somewhere so small I didn’t see any stoplights, so big it has 11 suburbs – eleven formerly independent villages absorbed in 1971 into Idstein, a splendid Town of Tradition with history dating to 1102 – a royal seat in the past and a modern city in the present!
My friends Dori & Siggi picked me up 2:00 at the crew hotel; Dori drove us north across the Rhine River, then 12 miles on further north, past Wiesbaden up into a magnificent town in the Taunus Mountains I have long wanted to tour. Highlights:
✓Castle Lane („Schloßgasse“):
• Tower of Idstein 'Bergfried', 'Wachturm', a 12th-century free-standing fighting-tower in Castle Garden 'Schloßgarten', a part of Idstein Castle a.k.a. the Witches‘ Tower 'Hexenturm'
• Idstein Castle, former fortress 'Burg Idstein', Castle Lane 'Schloßgasse', later palace 'Schloß Idstein' 1614, now school
• Fortress Gate, the massive 'Burgtor' 1497
• Heavenly Lane 'Himmelsgasse':
• Timber-frame 'Fotostudio Idstein Claudia Rothenberger' 18th century corner building, corner of Felix-Lahnstein-Street
• Timber-frame 'Gasthof zur Peif' 1615, at King Adolf Square
✓Upper Lane 'Obergasse':
• Hotel/Restaurant German House 'Deutsches-Haus' 1751
• Hotel/Restaurant house Henrich Heer built 1620 'Höerhof'
✓Martin Luther Street 'Martin-Luther-Straße':
• Parish Church 'Pfarrkirche' 1330
• Picturesque view at the church down a cobblestone lane to the Town Hall and the Tower of Idstein
✓King Adolf Square 'König-Adolf-Platz':
• Town Hall 'Rathaus' 1698
• Historic timber-framed houses 'Fachwerkhäuser, and most especially the gorgeous house ‘Killingerhaus’ 1615
✓Lopsided house 'Das sogenannte Schiefe Haus' 1727
✓Brewpub, the Idsteiner 'Alte Feuerwache' 1928, a converted old fire station, where we ate an early supper
Due to its well-preserved Old Town 'Altstadt', Idstein is on the German Timber-Frame Road 'Deutsche Fachwerkstraße', a tourist route through towns with fine timbered construction. It was so much fun visiting here with my friends Dori & Siggi; I am scheduled for FRA next week, when we plan to return!
The best of 524 photos from this layover are a 3-album set:
• Mainz, Germany – 2016APR06-08
• Idstein, Germany – 2016APR07
• Roman Limes Tower at Idstein, Germany – 2016APR07
Hope you enjoy my favorite 27% of the 371 photos in Idstein!
to kerb my desire to texturise the previous photos, i'm uploading this. It's a re-post of this photo, which I always thought was lacking something.
I feel better now. :)
The Rundāle Palace, Latvia.
What you're seeing here is part of the recreation of the interior of the Rundāle Palace, Latvia.. The restoration cost over 8 million Euros, which, when you see the results, doesn't seem nearly enough to produce the splendors one encounters at every turn.
What's not clear to me is whether any of decoration is original and restored and how much is brand new. This always frustrates me because I'm hung up on the concept of authenticity. I'll just come right out and say I don't get the same satisfaction from replicas that I do from originals.
One way to resolve this conundrum is to say this is an authentic replica of an 18th century palace that was, as the text below explains, "demolished in 1812 during the Franco-Russian [Napoleonic] War," and then "demolished [again in 1919] by the men of the Bermondt-Avalov army," which was commanded by a Cossack warlord who decided to take over newly-independent Latvia instead of fighting the Bolsheviks.
Still, this begs the question of the meaning of such a place. A hot take is that it's an expression of Latvian nationalism. However, in the 18th century this region was ruled by Germans and then by Russians. Most ethnic Latvians were serfs. Perhaps the nationalist message is that the Latvians, once free from the rule of Baltic Germans, Czarist Russians, Nazis and the Soviets, had the wherewithal to recreate a palace once owned by an overlord and make it their own. To further make the point, the compound is now a major tourist attraction, so interiors once intended solely for the aristocracy, royalty and their hangers-on and servants are today filled to the brim with tourists like us.
Is is also a acknowledged center for the study of 18th-century interior design? The devil is in the details, and I haven't yet had time to delve into that.
If you're wondering why the point of view in these photos is from the top of the windows to the ceiling, it's because there were mobs of visitors that made it almost impossible to photograph whole walls, much less floors.
Here is the whole history of the construction of the palace from the palace's informative Web site. I recommend visiting it if for no other reason than to see the rooms devoid of visitors. Also, there's a section on the restoration.
The name of Rundāle comes from the German place-name Ruhenthal (Valley of Peace).
The Rundāle Palace built during the 16th century was located on the northern side of the pond. It can be seen in the design of F. B. Rastrelli as a small square field with towers in the corners.
Rundāle Manor was already created at the end of the 15th century. It belonged to the Grotthus family from 1505 to 1681 and the palace was mentioned in the list of Livonian castles in 1555.
Facade finishing components have been found in the territory of the palace – cast fragments and fragments of coats of arms carved in stone dating to the middle of the 17th century. In 1735 Ernst Johann von Biron bought the Rundāle property for 42 000 thalers.
The old palace was completely torn down, and the stones, bricks and even the mortar were used in the construction of the new palace.
Duke Ernst Johann died in 1772, and the palace was inherited by his widow Duchess Benigna Gottlieb; during her time orchards were formed around the palace. Duke Peter did not come to Rundāle often, he mostly resided in the smaller Vircava Palace near Jelgava.
In 1795 Duke Peter gave up his throne and the Duchy of Courland and Semigallia was added to the Russian Empire. Catherine II gave Rundāle Manor as a present to Count Valerian Zubov who died in 1804.
During the distribution of inheritance Rundāle became the property of his brother Prince Platon Zubov, the last favourite of Catherine II.
During the time of Zubov the palace was refurnished, however the building itself remained untouched, only entrance porticos were added to the central building and several fireplaces were built inside.
The palace was demolished in 1812 during the Franco-Russian War – mirrors were smashed, silk wallpaper was torn down, the library given as a present from Catherine II was destroyed.
Prince Platon Zubov died in Rundāle Palace on 7 April 1822. His widow married Count Andrey Shuvalov, and Rundāle Manor belonged to this family until the agrarian reform of the Republic of Latvia in 1920.
The Shuvalovs rarely stayed in the palace, excluding the time period from 1864 to 1866 when Count Pyotr Shuvalov was the governor-general of the Baltic region and used Rundāle Palace as his official summer residence.
During this time unsuccessful renovation of the palace rooms was carried out, however during the 1880’s careful renovation of the interior design was performed. At the end of the 19th century part of the palace’s furniture and works of art was taken to Saint Petersburg.
During the time from 1915 to 1918 a German army commandant’s office and an infirmary was established in the palace. In 1919 the palace was demolished by the men of the Bermondt-Avalov army.
The palace was renovated in 1923 and some of its rooms were used as the primary school of Rundāle Parish. In 1924 Rundāle Palace was handed over to the Latvian Union of Disabled Veterans, but in 1933 it was taken over by the Board of Monuments which started the renovation of the building and the restoration of some of the rooms, and the western building was constructed for the needs of the primary school.
In 1938 the palace was handed over to the State Historical Museum that was planning to create a church art and decorative art museum there. The palace was also open to the public during World War II.
In 1945 a grain storage was formed in the halls of the palace, and the palace was closed to the public after that.
In 1963 some of the palace’s rooms were given to the Museum of Regional Studies and Art of Bauska, but in 1972 a permanent Rundāle Palace Museum was created and its main aim was to renew the whole ensemble of the palace by mainly orientating towards the condition of the palace during the second part of the 18th century.
The first restored rooms in the eastern building of the palace were opened to the public in 1981, gradually being followed by new interiors. Restoration of the palace was finished in 2014.
Construction history
Count Ernst Johann von Biron bought the Rundāle manor complex on 26 June 1735. In August of the same year the court architect of Russia Francesco Rastrelli came to Courland. From September until December agreements were being concluded with carpenters, masons, brickmakers, construction material suppliers, potters – stove makers.
The construction project was ready in January of 1736. The eight pages of the project are located in the graphic art collection “Albertina” in Vienna. It consists of a situation plan, two floor plans, a sketch of four facades and the altar of the palace church.
The first construction period from 1736 to 1740.
On 24 May 1736 the foundation-stone of the palace was set. Construction of the foundation was completed on 6 July, whereas on 13 October the central building was built to the level of the windowsill of the second floor. The construction of 12 brick-kilns and 12 brick storages was finished in June. 268 masons were working in the palace, but Rastrelli requested 500 men.
Construction was stopped on 1 November due to cold.
The construction works were restarted on 12 April 1737. On 28 May the central building was finished, and on 18 June covering was started to be placed on the side buildings, whereas the construction of the central building roof was finished at the end of June.
When the works were stopped on 10 October, one side building was roofed over, and the other one was covered with a temporary roof. The foundations of the stables were also ready. The bricklaying works were finished on 1 October 1737.
After Biron was elected Duke, he ordered to simplify the building. The finishing materials were produced by the master carpenters and woodcarver A. Kamaev of the Imperial Construction Bureau of Saint Petersburg, master potter I. Ushakov of the Neva brick factory with his team and painters I. Mizinov, I. Pilugin and I. Yevdokimov. Austrian potters were working in Vircava. The finishing materials were also being produced in Saint Petersburg.
In 1738 the volume of work in Rundāle decreased, as construction works of Jelgava Palace began. Some of the produced components were also taken to Jelgava. However, the works were moving forward – chimneys and room arches were being built, roofs were being finished.
From 14 June, when the construction of the main residence in Jelgava began, the construction works in Rundāle were moving at a slower pace. Master carpenter Eger had finished oak-wood panels for 33 rooms, as well as 13 oak-wood parquet floors. Ceilings boards were put up in the rooms, so that the plastering works could be started. In September the carpenters started working on the outside staircases. The construction of the gate tower was also started.
Entwurf von Rastrelli: die Nordfassade des Schlosses Rundāle mit dem Torturm
Rastrelli’s design, nothern facade of the palace with the gate tower.
In 1739 the interior plastering works were supposed to be carried out, but the Duke ordered to decrease the amount of plasterers and to simplify the work. Stucco formations were made only for the main staircase rooms and halls, the other rooms were left with smooth ceilings. Only ten craftsmen were working in Rundāle.
On 1 February after the order of Empress of Russia Anna Ioannovna all of the Saint Petersburg Construction Office masons were sent to Courland.
The components made for Rundāle, including carved doors, panels, parquet, Austrian potter stoves, plafonds painted on canvas and cast-iron facade decorations made by Bartolomeo Tarsia that can be seen in the Jelagava Palace facade, were transported to the main residence in Jelgava.
N. Vasilyev assisted Rastrelli in managing the construction works. Russian chamberlain Ernst Johann von Buttlar was in charge of finances and organisation and he was sending reports to Saint Petersburg regarding the work process.
In 1740 the woodcut altar of the palace church was transported to Jelgava. Supposedly the room decoration in the palace had been finished, but not all of the wall panels had been mounted and some of the stoves were also not set up, as a lot of the materials were in storage.
Work was stopped after the palace revolution of 20 November in Russia and the arrest and exile of Duke Ernst Johann. The prepared finishing materials and construction components were sent to Saint Petersburg, and some of the built-in components, such as doors, wall panels and parquet, were broken.
Overall more than a thousand different profession craftsmen and workers were employed in the construction works of the palace.
The second construction period from 1764 to 1770.
In 1762 Ernst Johann von Biron was granted mercy and returned to Courland in January of 1763.
In January of 1764 Johann Gottfried Seidel was appointed the court architect of the Duke, but in August Francesco Rastrelli returned to work for the Duke and was appointed to the position of main administrator of the Duke’s buildings.
During this time he arranged his construction designs and carried out general supervision of the Duke’s construction works.
The unfinished gate tower was torn down and the stable building construction was started. Latvian carpenters and woodworkers were sent from the Duke’s domain manors to Rundāle up until 1768. In 1765 woodworker Blanks, sculptor Zībenbrods, locksmith Šreibfogels, gold plating master Johans Endress, potter Šēfers, locksmith Horstmanis and coppersmith Mēmels were working in the palace.
In 1766 Severin Jensen from Denmark started working as the court architect. His style can be seen in the gateposts and in the stable buildings, which obtained a semicircular shape in contrast to Rastrelli’s rectangular design. A dating – 16 May 1766 – has been made in the keystone of the northern facade window.
In 1768 the gate was built and the forgings were placed.
The palace interior planning was changed slightly. By merging five smaller rooms the grand dining-room – the Grand Gallery – was created, whereas a dance hall known as the White Hall was created in the place of the palace church. Both front staircases, the Small Gallery, the lobby and galleries of the first floor were preserved from the original interiors of the first construction period.
The stucco decorative finishing of the interiors was carried out by the Berlin sculptor and stucco marble master Johann Michael Graff together with his team – his brother Josef and assistants Bauman and Lanz – from 1765 to 1768.
Sculpturesque decorations were made in twenty-seven rooms, but in two rooms of the Duke’s apartments and in the hall – synthetic marble panels. Works were started in the central building first.
The Marble Hall and the marble panel of the Gold Hall in which the dating has been engraved on the door lining, were finished in 1767. In July of 1768 Graff received payment for his final works – the White Hall, Oval Cabinet, Duchess’ Boudoir and vases for the 22 stair banisters.
The ceilings were painted by the Italian painters Francesco Martini and Carlo Zucchi from Saint Petersburg. They started working in August of 1766, but only the name of Martini is mentioned in documents starting with March of 1768. Francesco Martini received his last payment in March of 1769.
Ceilings of eight rooms, as well as the walls of two rooms were painted. One of the ceiling paintings got destroyed. The repainted wall paintings were later uncovered in the Grand Gallery and in the second study of the Duke.
The Duke came to Rundāle Palace in April of 1767 and stayed there until December with interruptions, although the finishing works were still in progress. The palace was also inhabited in 1768. The final works were carried out in 1770 when a fellow of J. M. Graff placed mirrors in the White Hall.
20.04.2018
It is with great satisfaction that I finally present the result of my most complete and detailed work that I have done to this day in the hobby: the reproduction of the old building of the Santa Casa de Misericórdia of Juiz de Fora-MG, dated 1900.
There were 310h of assembling, distributed in almost 2 years of planning, more than 32000 pieces used in a work with dimensions of 1, 67cm x 0, 98cm x 0, 51cm, weighing about 35kg. I tried to follow the minifigure scale and reproduce, with the building solutions that I could find or develop, the maximum details of the building of the time aiming to accomplish the greatest visual impact possible to the public. Having this concept as a focus, I transformed a work into two, with two completely different points of view. From the front, we can observe the classic hospital building, whole and imposing. Behind it, a cut in the building shows its fragmented interior in different environments and depicting scenes from the old days in a very lively manner. We can perceive in the center a meeting of the Brotherhood, a common group that governs all the Santa Casas, in the Ombudsman's room with a sample of typical furniture of the time, as well as in the corridors of access to the surgical center, wards and pharmacy.
The motivation that led me to reproduce another historical building with LEGO pieces continues to be the awakening of the collective consciousness to the importance of preserving the historical heritage and its cultural legacy. Unfortunately the building reproduced no longer exists, but that isn’t a reason not to value its history and memory. However, for this case, a special motivation facilitated the work: the celebration of the 165 years of the founding of the Santa Casa de Misericórdia of Juiz de Fora and the 170 years of the city of Juiz de Fora-MG, my beloved homeland.
The next step, as laborious as building the sculpture, will be organizing an exhibition inside the hospital that shows not only LEGO pieces, but also its playful potential to inspire people to know their own story. Coming soon!
They were going back to their village after the Weekly Market ( Haat ). She , carrying her shopping of household goods on her head ; he , got a big copy for his school , proudly holding it close to his chest. There is nothing unique in this frame, no tribal girl shot , nothing much to write back home.
Look at the proud mother, her smile will tell you that she is proud of her son. I will show you another photograph where you will see a mother & child who got nothing in common with this lady save her smile , her pride as a mother. This pride , this sense & expression of satisfaction is strange to me , this emotion seems unique and very valuable to me.
*Pani Poori/Fuchka is a popular snack/spicy deslight in South Asia.*
Today was an awesome evening with a few close people of mine. We had a great time munching on these yummilicious Pani Pooris/Fuchkas.
It felt like we were back home again. I have been missing Bangladesh a lot lately. So,to recollect the old memories and to satisfy the crave for pure desi fuchkas I prepared this dish. =D
*Explored*
Joline returns triumphant after a good run, neoprene glistening in the afternoon sun. I liked how the pink details give life to the composition so I increased a tad their intensity.
Jingili Water Gardens day 8-10
In a social environment, each repeating action is slightly different, even when social interactions are limited to a few actors and a limited range of actions is undertaken.
Walking past a stranger and muttering 'good morning' or making a hand or facial gesture, whilst limited is also grounding. Each repeated action improves the experience of the activity. The smile gets bigger and ignoring more pronounced. The gesture shifts from novel to heightened and then to automation. Simple transactions fall into the shadows or normality. The gesture occurs without realization. It is systematized. Is there a way of not plateauing into reductive repetitive activity and to continually improve the experience?
Perhaps gamification? For example, one reaction for one person and another for another person.
My original and prior thoughts were that continuous and repeated actions inhibit each transaction's ability to adapt. So mix it up - change hand & facial gestures - make the play in how the transaction initiates and concludes. Perhaps, switch the which side of the path the transaction occurs. This way the humanness within the transaction transpires the actual activity of walking on a designated and identical path. At what point does this approach breakthrough social norms to become non-sensical or even perceived as a threat?
Obviously, the superficialness of the greeting of unknown people within a simple scenario is different than that of a more complex scenario like greeting known co-workers every morning where discussion is likely to occur. However, the question of improving transactions in social media platforms is comparable. At what time does liking the same person's creative post stop having a sense of quality or uplifting emotion and enters the realm of superficial habit. Doing it because that is what you do or gaming up by employing emojis, comments, and self-promotional statements/links. There is creative opportunities within each transaction within systemic understandings acceptable norms.
It would be stupid if I thought that after 10 days of visiting Jingili Water Gardens, at more or less the same time and following the same path my ability to adapt would be stunted. After 10 circuits over 10 days, I am starting to anticipate what I will most likely encounter, and surprises become significant. It is enjoyable crossing paths with the same people, dogs, and birds. I do enjoy how the sun interacts with the trees and other artifacts within the gardens. Like a game of chess, I am seeing possibilities and anticipating what I can do. I can forecast that if I repeated my actions over a year, my structural, physiological, and behavioral insights would become finer and finer. If I could maintain this level of reflection, the data I collect on each and every transaction would compound, and my knowledge would transcend to a new level of expertise. If I do not maintain this level of reflection will the activity become a chore and a lockin
The promise of Artificial Intelligence and automation is about freeing us from the tyranny of repetitive tasks. Is reflection a burden and will AI extend its capacity to respond on my behalf? More importantly, will I employ it? The symbiotic relationship of walking through Jingili Water Gardens and reflective writing has enabled a creative response. Combined, both repetitive activities required time and effort, dedication and discipline to gain a semblance of personal reward. My simple question is - how do humans gain expertise of intrinsic satisfaction without engaging repetition? My more complex question regards the systematization of Artificial Intelligence and the problem of freedom without repetition.
If the promise is, freedom from repetition enables people to engage in more complex endeavors, however, how do we step up to more complex endeavors without repetition? How does that work in teaching? Will that mean teaching will become more complex, learning will increase and creativity will flourish?
In regards to creating great music, can this be done without developing a skills platform? Iterative improvement, through a step and repeat based process, can create exceptional art. Jackson Pollock achieved remarkable paintings through a repetitive action-based methodology. Despite the similarities, not one of his paintings is a replicant. At the heart, Pollock's artistic creativity is both repetition and reflection. On this basis, the complexity of reflection increases the output enriches. This leads to the next question if creativity is based on iterative improvement at what point is improvement non-recognizable.
Baldessari Cremation Project highlights the normality plateau many repetitive creatives find themselves - that is an expression that relies on iterative improvement eventually recycles and becomes reductive.
In regards to Jingili Water Gardens, how many repeated walks and how much reflection can be applied before reduction occurs and I am basically recycling? I will not reach this realization as I know that the repetitive loop will be broken once I return to work. So on this realization, this is my last Jingili Water Garden reflection.
What have I learned from the experience and reflection?
My quest was to discipline myself into a repetitive activity to question 'just doing it' normality, to observe freedom, and to self impose restricted actions within societal restrictions to find a path forward that increased my creatively in the twilight years of my professional career and address ways of re-entering an artistic career post 60. I believe that I have found a nebulous idea and my next logical step is to goal map creative growth across education and artistic expressions. There are two systems I need to reevaluate and build within. My creativity will be essentially adaptive. That is from within.
Since I graduated in 1981 as an artist and 1983 as an educator much has changed. Within the contemporary art realm, narrative, identity, and experience have become an increasingly important design agent. There are more people who are interested in contemporary art, there are more gallery agents, more venues, more ways to publicize and make publication. Studio arts have exponentiated into a wider scoped creative arts industry. What I can observe is that contemporary art is moving from the margin towards the center. The arts industry seems more professional and commercial in that it not only operates in elite circles but on a mass scale based on a smaller price dividend. Art events are becoming more and more spectacular. As this growth has broadened user base, traditional media-based fine art products have shifted from the leading thought to that of the level of craft. It has found it's based on media specialization. Technology has shifted contemporary artists from producing and refining style to seeking new modes of critical dialogue. The artist-as-genius model has expired. Wow - how do I step into this paradigm?
The expansion of education into society has significantly transformed society. When I entered university it was a privilege of the few. Most students did not complete their senior secondary school. Perhaps the biggest change has been in the realm of completion to “lifelong learning. There is no endpoint. The link between national growth and personal growth through formal education is established. National growth, human capital, and educational attainment underlines human prosperity. I need to question my hierarchical status. Do I remain operational in my current position and incrementally improve until I reach reduction or do I break the loop into a new paradigm of improvement?
What I have gained from the repetitive walks through Jingili Water Gardens and applied reflection is that the creative system is the system thinking. For creativity to benefit systems it cannot be as simple as - get another idea and then just do it. The components that form a system must be viewed as a whole and thinking as a whole. A creative system observes itself thinking throughout its own repetitive iterations. It takes time and thinking discipline for systems to realize creativity. Systems lose creative scope and become reductive and deprecatory. These systems need to reflect on their repetitive artifacts.
Read more: www.jjfbbennett.com/2020/07/darwin-jingili-water-gardens-...
One-off sponsorship: www.paypal.me/bennettJJFB