View allAll Photos Tagged What is the work of the Holy Spirit
The drama The Most Wonderful Blessing is the story of a preacher in a house church. He believed that just by giving up his home and his job, and working and preaching the gospelhe could gain God's blessing. After acceptingAlmighty God's work of the last days
he continued on as usual, and as a leader inthe church
focused only on working hard while neglecting to put God's word
into practice. He often relied on his own corrupt disposition in his affairs. God loathed this, and he lost the work of theHoly Spirit
. After losing his position as a leader, for a time he was negative and resistant to God, but thejudgment of God's words awoke him. He realized that God's most wonderful blessing for mankind is His judgment and chastisement. Terms of Use: www.holyspiritspeaks.org/disclaimer/
It will not come as a surprise to find that it is cold this time of the year here.
Cold when the wind blows, and colder when the sun shines. At least in winter.
We lay in bed until half seven, then too our time to have showers, get dressed and go down for breakfast, where there was chaos as folks lined up for a free table.
Once we go one, we filled with the usual from a cold buffet, and washed down with plenty of coffee.
I put on my new walking shoes, fitted the cleats/crampons, picked up the camera and we went out, walking down the main street towards what I thought was the centre.
All the while walking into the teeth of a fresh cold wind that was going to get only stronger through the day.
My knee is still not happy, but that joins my back and right shoulder making complaints, so I make the best of it, and we walk on.
To the harbour where we find lots of work repairing the quayside, so lots of fencing, so we turn back towards the opera house and some shelter from the wind.
There was little shelter.
I took shots of the modern building, then we turned back, knowing that we had a tail wind at least some of the way, even if the buildings and the way they funnelled the wind made this not always true.
Back on the main shopping street, I saw to the right Rainbow Street, and the cathedral at the top, so I set off while Jools went to check on the car.
Bright sunshine gave way to heavy snow showers and squally winds, so strong that it ripped the glasses from my face, so after chasing after them, I took shelter inside the building.
After taking shots, we braved it back outside, and on the way back to the hotel, kind of mocking us, the sun came out briefly.
But the wind was increasing, so instead of going to a café to have lunch, we went back to our room and had fresh brews and the pack of biscuits we brought from England.
And then the 100mph rush of the trip meant we were all snoozy, so we went to bed for an hour. Or three.
Snow had come down quite hard, but not settled much, so for dinner, we took a slither down to a bar themed on the film, The Big Lebowski for beers n burgers.
We got a table with fine views of projection screens, one showing Dazed and Confused, and then The Big Lebowski while the other had the France v Ireland six nations game.
The burgers were gooey and greasy, but good, and the beer cold. I also had one of over 20 different white Russians, another homage to the film.
Before finally heading back to the room to watch the second half of the game while sipping Irish whiskey and eating peanut butter M&Ms.
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Hallgrímskirkja (Icelandic pronunciation: [ˈhatl̥ˌkrimsˌcʰɪr̥ca], Church of Hallgrímur) is a Lutheran (Church of Iceland) parish church in Reykjavík, Iceland. At 74.5 metres (244 ft) tall, it is the largest church in Iceland and among the tallest structures in the country.[1] Known for its distinctively curved spire and side wings, it has been described as having become an important symbol for Iceland's national identity since its completion in 1986.[2] The church is named after the Icelandic poet and cleric Hallgrímur Pétursson (1614–1674), author of the Passion Hymns.
Situated on the hilltop Skólavörðuholt [ˈskouːlaˌvœrðʏˌhɔl̥t] near the centre of Reykjavík, the church is one of the city's best-known landmarks and is visible throughout the city. State Architect Guðjón Samúelsson's design of the church was commissioned in 1937. He is said to have designed it to resemble the trap rocks, mountains and glaciers of Iceland's landscape,[4][5] in particular its columnar basalt "organ pipe" formations (such as those at Svartifoss).[2] The design is similar in style to the expressionist architecture of Grundtvig's Church of Copenhagen, Denmark, completed in 1940, which has been described as a likely influence, alongside the expressionist Kirche am Hohenzollernplatz in Berlin, Germany (completed in 1933).[2]
Architecturally, Hallgrímskirkja consists of three parts: The tower with the distinctly curved side wings which house service facilities, a nave in more traditional architecture, and a sanctuary at the other end of the nave, whose cylindrical shape has been described as evoking Viking war helmets.[2] Hallgrímskirkja also has a 244 ft (74.37 meters) dome.[2]
Inside the church you can light a candle for a dead family member for 100 ISK (0,6913 USD).
Hallgrímskirkja is best described as a piece of Expressionist architecture because of its tower-like exterior, its rejection of traditional styles and its dynamic design.[6][2] It was heavily influenced by another building, Grundtvigskirken.[2] Like Hallgrímskirkja, Grundtvigskirken, has an organ-like appearance.[2]
It took 41 years to build the church:[7] construction started in 1945 and ended in 1986, but the landmark tower was completed long before the whole church was finished. The crypt beneath the choir was consecrated in 1948, the steeple and wings were completed in 1974,[5] and the nave was consecrated in 1986.[1] At the time of construction, the building was criticized as too old-fashioned and as a blend of different architectural styles.[8] The church was originally intended to be less tall, but the leaders of the Church of Iceland wanted a large spire to outshine Landakotskirkja (Landakot's Church), which was the cathedral of the Catholic Church in Iceland.[8]
The interior is 1,676 square metres (18,040 sq ft).[citation needed]
The church has a carillon of bells at the top, that ring each hour.
The church houses two large pipe organs. The first, a Rieger-Kloss organ was installed in 1946.[9] It was moved to the South Wing when it opened and a new organ was built.[9] The next pipe organ was commissioned from Frobenius in 1985.[9] Soon after, in 1988 the church council decided that the Frobenius pipe organ wasn't big enough and commissioned another from the German organ builder Johannes Klais of Bonn.[9] It has electronic action; the pipes are remote from the four manuals and pedal console. There are 102 ranks, 72 stops and 5275 pipes.[1] It is 15 metres (49 ft) tall and weighs 25 metric tons (25 long tons; 28 short tons). Its construction was finished in December 1992.
Einar Jónsson donated the statue of Jesus to the church in 1948, which stands right next to the entrance to the nave. Jesus receives the Holy Spirit after being baptized in the Jordan.
The church is also used as an observation tower. An observer can take a lift up to the viewing deck and view Reykjavík and the surrounding mountains.[10]
The statue of explorer Leif Erikson (c.970 – c.1020) by Alexander Stirling Calder in front of the church predates its construction. It was a gift from the United States in honor of the 1930 Althing Millennial Festival, commemorating the 1000th anniversary of the convening of Iceland's parliament at Þingvellir in 930 AD.[5]
www.holyspiritspeaks.org/on-quieting-your-heart-before-go...
Pondering the words of God and praying over the words of God at the same time as eating and drinking the actual words of God—this is the first step to being at peace before God. If you can be truly at peace before God, then the enlightenment and illumination of the Holy Spirit will be with you.
All spiritual life is achieved by relying on being quiet before God. In praying you must be quiet before God before you can be moved by the Holy Spirit. By being quiet before God when you eat and drink God’s words you can be enlightened and illuminated and be able to achieve truly understanding God’s words. In your usual meditation and fellowship, and when you are drawing close to God with your heart, only when you are quiet before God can you have genuine closeness to God, genuine understanding of God’s love and God’s work, and true thoughtfulness toward God’s intentions. The more you are usually able to be quiet before God the more you can be illuminated, and the more you are able to understand your own corrupt disposition, what you lack, what you should enter, what function you should serve, and where you have defects. All these are achieved by relying on being quiet before God. If you truly reach some depth in being quiet before God, you can touch some mysteries in the spirit, touch on what God at present wants to do on you, touch on deeper understanding of God’s words, and touch on the essence of God’s words, on the substance of God’s words, on the being of God’s words, and you can see the path of practice more thoroughly and more accurately. If you cannot be quiet in your spirit to a certain depth, you will just be somewhat moved by the Holy Spirit, inside you will feel strength, and some enjoyment and peace, but you will not touch anything deeper. I have said before, if one does not use all their strength, it will be difficult for them to hear My voice or see My face. This refers to achieving depth in being quiet before God, not to external effort. A person who can truly be quiet before God is able to free themselves from all worldly ties and can achieve being occupied by God. All people who are unable to be quiet before God are assuredly dissolute and unrestrained. All who are able to be quiet before God are people who are pious before God, people who yearn for God. It is only people who are quiet before God who pay attention to life, pay attention to fellowship in spirit, who thirst for God’s words, and who pursue the truth. All those who pay no attention to being quiet before God, who do not practice being quiet before God are vain people who are completely attached to the world, who are without life; even if they say they believe in God they are just paying lip-service. Those God ultimately perfects and completes are people who can be quiet before God. Therefore, people who are quiet before God are people graced with great blessings. People who during the day take little time to eat and drink God’s words, who are completely preoccupied with external affairs, and do not pay attention to life entry are all hypocrites with no prospect of developing in the future. It is those who can be quiet before God and genuinely commune with God who are God’s people.
from "On Quieting Your Heart Before God"
Auxiliary Membership in the Legion of Mary is joining the praying wing of the largest apostalic organization of lay people in the Catholic Church
The Legion of Mary is the largest apostolic organization of lay people in the Catholic Church, with well over 3 million active members in almost every country of the world. It has been active in the United States since 1931 and was endorsed by the Second Vatican Council. The main purpose of the Legion of Mary is to give glory to God through the sanctification of its members.
Auxiliaries are the praying wing of the Legion army, and by their prayers support active legionaries in much the same way that an airforce would support an army.
Auxiliary membership is open to priests, religious and the laity.
Membership consists of those who are unable or unwilling to assume the duties of active membership, but who associate themselves with the Legion by undertaking a service of prayer in its name.
Auxiliary membership is subdivided into two degrees:-
the primary, whose members shall be simply styled auxiliaries; and
the higher, whose members shall be more particularly designated Adjutores Legionis or Adjutorians.
There are no age limits in the case of auxiliary membership. This service need not be offered directly on behalf of the Legion. It will suffice to offer it in honour of Our Blessed Lady. Therefore it is conceivable that the Legion might receive nothing from it, nor does the Legion desire to receive anything which would do more good elsewhere. But as this service is a legionary one, it is probable that it will incline the Queen of the Legion to have regard for the needs of the Legion. However, it is strongly recommended that this and all other legionary service be offered to Our Lady as an unreserved gift to be administered according to her intentions. This would lift it to a higher level of generosity and thus greatly enhance its worth. This purpose would be kept in view by saying daily some formula of offering such as the following: "Mary Immaculate, Mediatrix of all Graces, I place at your disposal such portion of my prayers, works and sufferings as is permitted to me." This twofold auxiliary membership is to the Legion what its wings are to a bird. With these wings widely expanded by possession of many auxiliaries, and beating powerfully under the rhythmic drive of their faithful prayer, the Legion can soar into the higher air of supernatural ideal and effort. It flies swiftly wherever it wills, and even the mountains cannot stay its course. But if those wings are folded, the Legion hobbles awkwardly and slowly along the ground, brought to a stop by the slightest obstacle.
There is no cost to join the Legion of Mary. No fees, no dues, no supplies to buy. You will be given a copy of the prayers, you will be given a Rosary. Donations to defray the costs of these items will not be accepted, nor will other donations.
There are two degrees of membership, auxiliaries and adjutorians.
THE PRIMARY DEGREE: THE AUXILIARIES
This degree, named the auxiliaries, is the left wing of the Legion's praying army. Its service consists in the daily recitation of the prayers comprised in the tessera, namely: the invocation and prayer of the Holy Spirit; five decades of the rosary and the invocations which follow them; the Catena; and the prayers described as "concluding prayers". These may be divided throughout the day, as convenient. Persons who are already saying a daily rosary for any intention whatsoever may become auxiliaries without obligation to say an additional rosary.
"He who prays helps all the souls of men. He helps his brethren by the saving and powerful magnetism of a soul that believes, knows,and wills. He supplies what St. Paul demands from us above all things: prayers, supplications, and acts of thanksgiving on behalf of all men. 'Cease not to pray and to make supplication at all times in the Holy Spirit.' (Eph 6:18) And does it not seem that if you cease to watch, to insist, to make efforts, to hold fast, everything will relax, the world will relapse, your brethren will feel in themselves less strength and support ? Yes, surely it is so. Each one of us in a measure bears up the world, and those who cease to work and to watch overburden the rest." (Gratry: Les Sources)
THE HIGHER DEGREE: THE ADJUTORIANS
This is the right wing of the praying Legion. It comprises those who will (a) recite daily all the prayers of the tessera and in addition (b) agree to attend Mass and receive Holy Communion daily, and to recite daily an Office approved by the Church. See the reference in praetorian membership to the special value of an Office. Accordingly adjutorian membership is to the ordinary auxiliary membership what the praetorian membership is to the ordinary active membership. The additional duties are the same. Failure once or twice a week to fulfil the required conditions would not be regarded as a notable failure in the duty of membership. An Office is not required from religious who are not bound by their Rule to say one. The effort should be made to lead on the ordinary auxiliary to adjutorian membership, for it offers a veritable way of life. What is said in the section on the praetorians in regard to the uniting of the legionary to the prayer of the Church, and to the special value of an Office, applies likewise to the adjutorians. Special appeal is addressed to priests and religious to become adjutorians. The Legion earnestly desires union with this consecrated class, which has been specially deputed to lead lives of prayer and close intimacy with God, and which forms in the Church a glorious power-station of spiritual energy. Effectively linked up with that power-station, legionary machinery would pulsate with an irresistible force. Consideration will show how little this membership would add on to their existing obligations - no more, indeed, than the Catena, the Legion prayer, and some invocations: a matter of some minutes only. But through that bond with the Legion they have it in their power to become the driving force of the Legion. "Give me," said Archimedes of old, "a lever and a support for it, and I will lift the Earth itself." United to the Legion, the adjutorians will find in it that essential support on which to rest the long lever of their holy prayers, which then become omnipotent to uplift the burdened souls of the entire world and move away its mountainous problems.
"In the Cenacle, where by the outpouring of the Holy Spirit the Church was definitely founded, Mary begins to exercise visibly, in the midst of the apostles and the disciples gathered together, a role which she will continue ever after to exercise in a more secret and intimate manner: that of uniting hearts in prayer and of giving life to souls through the merit of her all-powerful intercession: 'All these were persevering with one mind in prayer with the women and Mary the Mother of Jesus and with his brethren'. (Acts I, 14)" (Mura: Le Corps Mystique du Christ)
GENERAL CONSIDERATIONS AFFECTING BOTH DEGREES OF AUXILIARY MEMBERSHIP
Supplementary Service. The Legion appeals to auxiliaries of both degrees to regard the essential conditions of membership, not as limits of service, but as a minimum which they will chivalrously supplement by many other prayers and acts made specially with this intention.
It is suggested to priest-adjutores that they should in all their Masses make a special memento, and even occasionally offer the Holy Sacrifice, for Mary's intentions and the Legion. Other auxiliaries might, even at the expense of some sacrifice, find it possible to have a Mass offered occasionally for the same intention.
However generously the auxiliary may give to the Legion, nevertheless he receives one hundredfold, one thousandfold, one millionfold in return. And how is this? It is because the Legion teaches its auxiliaries - no less than its active members how great is Mary, enlists them in soldierly service for her, and makes them love her properly. All this is something so great that words like "millionfold" do not measure the gain. It raises the spiritual life to a higher plane, and thereby assures a more glorious eternity.
Who can refuse to Mary this sort of gift? For she who is the Queen of the Legion is, as well, Queen of the Universe and of all its departments and concerns, so that to give to her is to give where the need is greatest, where one's prayers will accomplish most.
In administering the store thus placed in her hands, Mary Immaculate will have regard to the requirements of one's ordinary life and duties and to all existing obligations. The question may arise: "I would wish to join, but I have already given everything to Mary with complete abandon, or to the Holy Souls, or to the Missions. Everything is gone. There is nothing left over for the Legion, so of what use am I to its auxiliary ranks?" The Legion answers: It is of great benefit for the Legion to gain so unselfish a person. Your anxiety to help the Legion is in itself an additional prayer, a proof of special purity of intention, an irresistible call upon the limitless generosity of the guardian of the Divine treasury. Certain it is that if you join she will respond, and that the new intention will gain while the old intentions will not lose. For it is the art of this most wonderful Queen and Mother that, though she has availed of our offer and helped others liberally from our spiritual treasures, yet we ourselves have grown strangely richer. Her intervention has meant the doing of an extra work. A marvellous multiplication has taken place: what St. Louis-Marie de Montfort calls a secret of grace and thus describes: "Inasmuch as our good works pass through the hands of Mary, they receive an augmentation of purity and consequently of merit and of satisfactory and impetratory value. On this account they become more capable of solacing the souls in Purgatory and of converting sinners than if they did not pass by the virginal and liberal hands of Mary.
" Every life has need of the potency of this admirable transaction, where what we have is taken, placed at usury, accomplishes its work, and then returns with increment. This force can be found in the gift to Mary of a faithful auxiliary membership.
Possibly because of the number of souls in stress with which it is in touch, Mary seems to have given to her Legion some little of her own irresistible appeal to the heart. Legionaries will not find it difficult to enlist their friends in this auxiliary service so vital to the Legion, and so valuable to the auxiliaries themselves. Thereby they are associated to Legion membership, with share in all the prayers and works of the Legion.
The discovery, too, has been made that the membership of the Legion's auxiliary or praying ranks has the same power to catch the imagination that active membership possesses. Persons who otherwise would not think of saying the rosary every day, are found to be faithfully carrying out the obligations of auxiliary membership, which demands the daily recitation of all the prayers on the Legion prayer-card, already detailed. Numbers in infirmaries and other institutions, who had lost heart, have gained an interest in life through joining the Legion auxiliaries; while multitudes in villages, and living otherwise in circumstances which tend to make religion a tame thing, if not a matter of routine, have through their auxiliary membership realised that they are of importance to the Church; and have found themselves taking a proprietary interest in the Legion, reading with intense interest any scrap of news about it they chance to see. They feel themselves to be part of its most distant battles for souls. They realise it to be dependent upon their prayers. Accounts from different places of noble and exciting deeds done for souls fill their drab lives with the throb of those far-distant doings. Their existences have become transformed by that most inspiring of ideas, the sense of participation in a crusade. And even the holiest of lives require the stimulation of such an idea.
It should be the object of every praesidium to bring every Catholic in its area into auxiliary membership. Thereby a favourable soil is provided for the working of other aspects of the Legion apostolate. A visitation for this purpose, implying a compliment, will be universally well received and a goodly response may be anticipated.
To the extent that members of other Catholic societies and activities are brought into this auxiliary degree, there is effected a desirable integration of all those activities. They are thereby united in prayer, sympathy, idealism, under the auspices of Mary, but without the slightest interference with their own autonomy or characteristics and without alienating their prayers from their own movements. For note that those auxiliary prayers are offered in honour of Our Blessed Lady and not on behalf of the Legion.
A Non-Catholic cannot be an auxiliary member (with the exception of the Orthodox, who may join). But in the event (which is of occasional occurrence) where such a person is willing to recite all the Legion prayers daily, he should be supplied with a tessera and encouraged in his generous programme. Special note should be taken of his name so as to keep in touch with him. It is certain that Our Blessed Lady will be attentive to the needs of that soul.
It is the Legion's world-wide adventure and battle for souls, rather than the local needs, which are to be represented to the auxiliaries as the object of their service of prayer. The conception should be placed before their minds that though they are not in the fighting ranks, nevertheless they play an essential part, comparable to that of the munition workers and the supply services, without which the fighting forces are powerless.
Persons should not be lightly accepted as auxiliaries. In advance they should be made fully acquainted with the obligations, and there should be reasonable assurance that they will be true to them.
With a view to intensifying the interest of the auxiliaries in the service undertaken by them, and thus
in the present, improving its quality and ensuring its perseverance; and
(2) in the future, leading them on to adjutorian and active membership; they should be given an insight into the work of the Legion.
The keeping in touch with the auxiliaries for the purpose of preserving their membership and interest will be necessary, and will provide admirable work for certain of the legionaries whose ideal should be the leading on still further of their charges.
Every auxiliary should be made aware of the great benefits attaching to membership of the Confraternity of the Most Holy Rosary. As the auxiliary is already saying more than the amount of prayer required by the Confraternity, the only additional obligation entailed by joining the latter is the registration of name.
Likewise, in the interest of the full development of the auxiliary soldiers of Mary, the True Devotion to the Blessed Virgin - or entire consecration of one's life to Mary - should at least be explained to them. Many of them might be glad to undertake this fuller service of her which entails the giving of their spiritual treasures to her whom God has already appointed his own Treasurer. Where is the room for misgiving, because Mary's intentions are the interests of the Sacred Heart. They take in every need of the Church. They cover the whole apostolate. They extend the whole world over. They descend also to the Holy Souls biding their time in the abode of Purgatory. Zeal for Mary's intentions is comprehensive care for the needs of our Lord's Body. For she is no less the solicitous Mother now than she was in the days of Nazareth. Conformed to her intentions, one goes straight to the goal, which is God's Will. But making one's own approach, what a tortuous route results: will it ever bring one to the journey's end?
Lest some might be inclined to think that this devotion can be practised only by persons of advanced spirituality, it is important to record that it was to souls just emerging from the bondage of sin, and to whose darkened memory it was necessary to recall the elementary truths of the Catechism, that St. Louis-Marie de Montfort spoke of the rosary, of devotion to Mary, and of the Holy Slavery of Love.
It is desirable and in fact essential to set up amongst the auxiliaries some loose form of organisation comprising meetings or rallies of its own. Such a network in the community would tend to permeate it with the apostolic and prayerful ideals of the Legion, so that soon all may be found putting those ideals into revolutionary practice.
A Confraternity based on auxiliary membership would be nothing less than any other Confraternity. But in addition, it would be the Legion, with all the Legion's warmth and colour. The periodic meetings of such a Confraternity would keep its members in touch with the spirit and needs of the Legion and make them more ardent in its service.
It should be the aim to bring every auxiliary into the Patricians, for the two supplement each other ideally. The Patrician meeting will fulfil the purpose of the periodic reunion recommended for the auxiliaries. It will keep them in touch with the Legion and develop them in important ways. Then on the other hand, if the Patricians are recruited into auxiliary membership, it would represent for them another step upwards and onwards.
Auxiliaries must not be employed on ordinary active Legion work. Proposals to utilise them in this way are at first sight attractive. It seems a good thing to lead on the auxiliaries. But examination will show that what is really at stake is the doing of legionary work without the Legion meeting, in other words the setting aside of the vital condition of active membership.
Where deemed desirable or possible, auxiliaries may participate in the Acies, which in such circumstances forms an admirable function for them and brings them into intimate touch with the active legionaries. Auxiliaries who are prepared to make the individual Act of Consecration, should make it after the active legionaries.
The invocation to be inserted on the tessera for auxiliary members shall be, "Mary Immaculate, Mediatrix of all Graces, pray for us."
The Legion's call to the active member to be "ever on duty for souls" is addressed likewise to the auxiliary. Just as much as the active member, the auxiliary must strain every nerve to bring others into legionary service. By this addition of link to link the Catena Legionis can be made into a golden network of prayer enveloping the whole world.
It is frequently suggested that the prayers of the auxiliary service should be reduced or changed to meet the case of blind or illiterate persons or of children. Apart from the fact that an obligation is inclined to lose its binding force according as it becomes less definite, the impossibility of administering such a concession should be manifest. It could not and would not long be withheld from the less illiterate, the partly blind, or the very busy. In time, the relaxation would become the ordinary practice. No! The Legion must insist upon the performance of the standard service. If this is beyond the powers of certain persons, they cannot be auxiliaries. But they can give invaluable help by praying for the Legion in their own way, and they should be encouraged thereto.
It is allowable to require the auxiliary to defray the cost of the tessera and of a certificate of membership. But otherwise no subscription shall be payable in respect of auxiliary membership.
A roll of its auxiliary members, containing names and addresses, and subdivided as to adjutorians and ordinary auxiliaries, shall be kept by each praesidium and shall be submitted periodically to the Curia or to its authorised visitors. This roll shall be examined carefully with a view to seeing that it is being properly kept, that new members are being zealously sought for, and that existing members are being visited occasionally to secure that having put their hand to the plough, they may not turn back. (cf. Lk 9:62)
Membership of the auxiliary degree is effected by the entry of name upon the auxiliary roll of any praesidium. This roll shall be in the care of the Vice-President.
Names of candidates for the auxiliary degree shall be placed on a provisional list until three months' probation has been served. Then the praesidium must satisfy itself that the obligations of membership have been faithfully discharged before placing the candidate's name on the auxiliary roll.
"What recompense will our good Jesus give us for the heroic and disinterested action of making a surrender to him, by the hands of his holy Mother, of all the value of our good works? If he gives a hundredfold, even in this world, to those who for his love quit outward and temporal and perishable goods, what will that hundredfold be which he will give to the man who sacrifices for him even his inward and spiritual goods?" (St. Louis-Marie de Montfort)
Not so long ago, the main road from Dover to Sandwich passed right through the centre of Easty. Its narrow roads lined with parked cars must have been quite a bottle neck. But now the main road goes round and the cars can park was their owners want.
I visited Eastry many years ago, early in the Kent church project. So I am revisiting those first churches to see what I missed now I have a little knowledge of church architecture.
We park in the centre on the main road and walk down the dead end street to the church. It looks fine in the spring sunshine, flints glistening. It sits surrounded by gfand houses, most of which are listed.
Entrance is via a unique porch in the west end of the church, under the tower, where a porch has been fashioned from carved wood and leaded lights.
Upon entering you are greeted by the glory of the church, the chancel arch festooned with panels showing four different designs, but my eye is taken by the two quatrefoil cut outs either side.
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Set away from the main street but on one of the earliest sites in the village, flint-built Eastry church has an over restored appearance externally but this gives way to a noteworthy interior. Built in the early thirteenth century by its patrons, Christ Church Canterbury, it was always designed to be a statement of both faith and power. The nave has a clerestory above round piers whilst the east nave wall has a pair of quatrefoils pierced through into the chancel. However this feature pales into insignificance when one sees what stands between them - a square panel containing 35 round paintings in medallions. There are four deigns including the Lily for Our Lady; a dove; Lion; Griffin. They would have formed a backdrop to the Rood which would have been supported on a beam the corbels of which survive below the paintings. On the centre pier of the south aisle is a very rare feature - a beautifully inscribed perpetual calendar or `Dominical Circle` to help find the Dominical letter of the year. Dating from the fourteenth century it divides the calendar into a sequence of 28 years. The reredos is an alabaster structure dating from the Edwardian period - a rather out of place object in a church of this form, but a good piece of work in its own right. On the west wall is a good early 19th century Royal Arms with hatchments on either side and there are many good monuments both ledger slabs and hanging tablets. Of the latter the finest commemorates John Harvey who died in 1794. It shows his ship the Brunswick fighting with all guns blazing with the French ship the Vengeur. John Bacon carved the Elder this detailed piece of work.
www.kentchurches.info/church.asp?p=Eastry
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Above the Chancel Arch, enclosed within a rectangular frame, are rows of seven "medallion" wall paintings; the lower group was discovered in 1857 and the rest in 1903. They remained in a rather dilapidated state until the Canterbury Cathedral Wall Paintings Department brought them back to life.
The medallions are evidently of the 13th Century, having been painted while the mortar was still wet. Each medallion contains one of four motifs:
The trefoil flower, pictured left, is perhaps a symbol of the Blessed Virgin Mary to whom the church is dedicated; or symbolic of Christ.
The lion; symbolic of the Resurrection
Doves, either singly, or in pairs, represent the Holy Spirit
The Griffin represents evil, over which victory is won by the power of the Resurrection and the courage of the Christian.
www.ewbchurches.org.uk/eastrychurchhistory.htm
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A. P. J. Abdul Kalam Portraits by Ani,Chennai,Tamilnadu,India
Avul Pakir Jainulabdeen "A. P. J." Abdul Kalam (Listeni/ˈæbdʊl kəˈlɑːm/; 15 October 1931 – 27 July 2015) was the 11th President of India from 2002 to 2007. A career scientist turned politician, Kalam was born and raised in Rameswaram, Tamil Nadu, and studied physics and aerospace engineering. He spent the next four decades as a scientist and science administrator, mainly at the Defence Research and Development Organisation (DRDO) and Indian Space Research Organisation (ISRO) and was intimately involved in India's civilian space program and military missile development efforts.[1] He thus came to be known as the Missile Man of India for his work on the development of ballistic missile and launch vehicle technology.[2][3][4] He also played a pivotal organizational, technical, and political role in India's Pokhran-II nuclear tests in 1998, the first since the original nuclear test by India in 1974.[5]
Kalam was elected as the 11th President of India in 2002 with the support of both the ruling Bharatiya Janata Party and the then-opposition Indian National Congress. Widely referred to as the "People's President,"[6] he returned to his civilian life of education, writing and public service after a single term. He was a recipient of several prestigious awards, including the Bharat Ratna, India's highest civilian honour.
While delivering a lecture at the Indian Institute of Management Shillong, Kalam collapsed and died from an apparent cardiac arrest on 27 July 2015, aged 83.[7] Thousands including national-level dignitaries attended the funeral ceremony held in his hometown of Rameshwaram, where he was buried with full state honours.[8]Avul Pakir Jainulabdeen Abdul Kalam was born on 15 October 1931 to a Tamil Muslim family in the pilgrimage centre of Rameswaram on Pamban Island, then in the Madras Presidency and now in the State of Tamil Nadu. His father Jainulabudeen was a boat owner and imam of a local mosque;[9] his mother Ashiamma was a housewife.[10][11][12][13] His father owned a ferry that took Hindu pilgrims back and forth between Rameswaram and the now uninhabited Dhanushkodi.[14][15] Kalam was the youngest of four brothers and one sister in his family.[16][17][18] His ancestors had been wealthy traders and landowners, with numerous properties and large tracts of land. Their business had involved trading groceries between the mainland and the island and to and from Sri Lanka, as well as ferrying pilgrims between the mainland and Pamban. As a result, the family acquired the title of "Mara Kalam iyakkivar" (wooden boat steerers), which over the years became shortened to "Marakier." With the opening of the Pamban Bridge to the mainland in 1914, however, the businesses failed and the family fortune and properties were lost over time, apart from the ancestral home.[19] By his early childhood, Kalam's family had become poor; at an early age, he sold newspapers to supplement his family's income.[20][20][21]
In his school years, Kalam had average grades but was described as a bright and hardworking student who had a strong desire to learn. He spent hours on his studies, especially mathematics.[21] After completing his education at the Schwartz Higher Secondary School, Ramanathapuram, Kalam went on to attend Saint Joseph's College, Tiruchirappalli, then affiliated with the University of Madras, from where he graduated in physics in 1954.[22] He moved to Madras in 1955 to study aerospace engineering in Madras Institute of Technology.[13] While Kalam was working on a senior class project, the Dean was dissatisfied with his lack of progress and threatened to revoke his scholarship unless the project was finished within the next three days. Kalam met the deadline, impressing the Dean, who later said to him, "I was putting you under stress and asking you to meet a difficult deadline".[23] He narrowly missed achieving his dream of becoming a fighter pilot, as he placed ninth in qualifiers, and only eight positions were available in the IAF.[24]
Career as a scientistAfter graduating from the Madras Institute of Technology in 1960, Kalam joined the Aeronautical Development Establishment of the Defence Research and Development Organisation (DRDO) as a scientist. He started his career by designing a small hovercraft, but remained unconvinced by his choice of a job at DRDO.[26] Kalam was also part of the INCOSPAR committee working under Vikram Sarabhai, the renowned space scientist.[13] In 1969, Kalam was transferred to the Indian Space Research Organisation (ISRO) where he was the project director of India's first Satellite Launch Vehicle (SLV-III) which successfully deployed the Rohini satellite in near-earth orbit in July 1980; Kalam had first started work on an expandable rocket project independently at DRDO in 1965.[1] In 1969, Kalam received the government's approval and expanded the programme to include more engineers.[25]
Kalam addresses engineering students at IIT Guwahati
In 1963–64, he visited NASA's Langley Research Center in Hampton, Virginia; Goddard Space Flight Center in Greenbelt, Maryland; and Wallops Flight Facility.[11][27] Between the 1970s and 1990s, Kalam made an effort to develop the Polar Satellite Launch Vehicle (PSLV) and SLV-III projects, both of which proved to be successful.
Kalam was invited by Raja Ramanna to witness the country's first nuclear test Smiling Buddha as the representative of TBRL, even though he had not participated in its development. In the 1970s, Kalam also directed two projects, Project Devil and Project Valiant, which sought to develop ballistic missiles from the technology of the successful SLV programme.[28] Despite the disapproval of the Union Cabinet, Prime Minister Indira Gandhi allotted secret funds for these aerospace projects through her discretionary powers under Kalam's directorship.[28] Kalam played an integral role convincing the Union Cabinet to conceal the true nature of these classified aerospace projects.[28] His research and educational leadership brought him great laurels and prestige in the 1980s, which prompted the government to initiate an advanced missile programme under his directorship.[28] Kalam and Dr V S Arunachalam, metallurgist and scientific adviser to the Defence Minister, worked on the suggestion by the then Defence Minister, R. Venkataraman on a proposal for simultaneous development of a quiver of missiles instead of taking planned missiles one after another.[29] R Venkatraman was instrumental in getting the cabinet approval for allocating ₹388 crores for the mission, named Integrated Guided Missile Development Programme (IGMDP) and appointed Kalam as the chief executive.[29] Kalam played a major part in developing many missiles under the mission including Agni, an intermediate range ballistic missile and Prithvi, the tactical surface-to-surface missile, although the projects have been criticised for mismanagement and cost and time overruns.[29][30]
Kalam served as the Chief Scientific Adviser to the Prime Minister and the Secretary of the Defence Research and Development Organisation from July 1992 to December 1999. The Pokhran-II nuclear tests were conducted during this period in which he played an intensive political and technological role. Kalam served as the Chief Project Coordinator, along with Rajagopala Chidambaram, during the testing phase.[11][31] Media coverage of Kalam during this period made him the country's best known nuclear scientist.[32] However, the director of the site test, K Santhanam, said that the thermonuclear bomb had been a "fizzle" and criticisied Kalam for issuing an incorrect report.[33] Both Kalam and Chidambaram dismissed the claims.[34]
In 1998, along with cardiologist Soma Raju, Kalam developed a low cost coronary stent, named the "Kalam-Raju Stent".[35][36] In 2012, the duo designed a rugged tablet computer for health care in rural areas, which was named the "Kalam-Raju Tablet".[37]
Presidency
Kalam served as the 11th President of India, succeeding K. R. Narayanan. He won the 2002 presidential election with an electoral vote of 922,884, surpassing the 107,366 votes won by Lakshmi Sahgal. His term lasted from 25 July 2002 to 25 July 2007.[38]
On 10 June 2002, the National Democratic Alliance (NDA) which was in power at the time, expressed that they would nominate Kalam for the post of President,[39][40] and both the Samajwadi Party and the Nationalist Congress Party backed his candidacy.[41][42] After the Samajwadi Party announced its support for Kalam, Narayanan chose not to seek a second term in office, leaving the field clear.[43] Kalam said of the announcement of his candidature:
I am really overwhelmed. Everywhere both in Internet and in other media, I have been asked for a message. I was thinking what message I can give to the people of the country at this juncture.[44]
On 18 June, Kalam filed his nomination papers in the Indian Parliament, accompanied by Vajpayee and his senior Cabinet colleagues.[45]
Kalam along with Vladimir Putin and Manmohan Singh during his presidency
The polling for the presidential election began on 15 July 2002 in Parliament and the state assemblies, with the media claiming that the election was a one-sided affair and Kalam's victory was a foregone conclusion; the count was held on 18 July.[46] Kalam became the 11th president of the Republic of India in an easy victory,[47] and moved into the Rashtrapati Bhavan after he was sworn in on 25 July.[48] Kalam was the third President of India to have been honoured with a Bharat Ratna, India's highest civilian honour, before becoming the President. Dr Sarvepalli Radhakrishnan (1954) and Dr Zakir Hussain (1963) were the earlier recipients of Bharat Ratna who later became the President of India.[49] He was also the first scientist and the first bachelor to occupy Rashtrapati Bhawan.[50]
During his term as president, he was affectionately known as the People's President,[51][52][53] saying that signing the Office of Profit Bill was the toughest decision he had taken during his tenure.[54][55] Kalam was criticised for his inaction in deciding the fate of 20 out of the 21 mercy petitions submitted to him during his tenure.[56] Article 72 of the Constitution of India empowers the President of India to grant pardons, and suspend or commute the death sentence of convicts on death row.[56][57] Kalam acted on only one mercy plea in his five-year tenure as president, rejecting the plea of rapist Dhananjoy Chatterjee, who was later hanged.[56] Perhaps the most notable plea was from Afzal Guru, a Kashmiri terrorist who was convicted of conspiracy in the December 2001 attack on the Indian Parliament and was sentenced to death by the Supreme Court of India in 2004.[57] While the sentence was scheduled to be carried out on 20 October 2006, the pending action on his mercy plea resulted in him remaining on death row.[57] He also took the controversial decision to impose President's Rule in Bihar in 2005.[58]
In September 2003, in an interactive session in PGI Chandigarh, Kalam supported the need of Uniform Civil Code in India, keeping in view the population of the country.[59][60][61][62]
At the end of his term, on 20 June 2007, Kalam expressed his willingness to consider a second term in office provided there was certainty about his victory in the 2007 presidential election.[63] However, two days later, he decided not to contest the Presidential election again stating that he wanted to avoid involving Rashtrapati Bhavan from any political processes.[64] He did not have the support of the left parties, Shiv Sena and UPA constituents, to receive a renewed mandate.[65][66]
Nearing the expiry of the term of the 12th President Pratibha Patil on 24 July 2012, media reports in April claimed that Kalam was likely to be nominated for his second term.[67][68][69] After the reports, social networking sites witnessed a number of people supporting his candidature.[70][71] The BJP potentially backed his nomination, saying that the party would lend their support if the Trinamool Congress, Samajwadi Party and Indian National Congress proposed him for the 2012 presidential election.[72][73] A month ahead of the election, Mulayam Singh Yadav and Mamata Banerjee also expressed their support for Kalam.[74] Days afterwards, Mulayam Singh Yadav backed out, leaving Mamata Banerjee as the solitary supporter.[75] On 18 June 2012, Kalam declined to contest the 2012 presidential poll. He said of his decision not to do so:
Many, many citizens have also expressed the same wish. It only reflects their love and affection for me and the aspiration of the people. I am really overwhelmed by this support. This being their wish, I respect it. I want to thank them for the trust they have in me.[76]
Post-presidency
After leaving office, Kalam became a visiting professor at the Indian Institute of Management Shillong, the Indian Institute of Management Ahmedabad, and the Indian Institute of Management Indore; an honorary fellow of Indian Institute of Science, Bangalore;[77] chancellor of the Indian Institute of Space Science and Technology Thiruvananthapuram; professor of Aerospace Engineering at Anna University; and an adjunct at many other academic and research institutions across India. He taught information technology at the International Institute of Information Technology, Hyderabad, and technology at Banaras Hindu University and Anna University.[78]
In May 2012, Kalam launched a programme for the youth of India called the What Can I Give Movement, with a central theme of defeating corruption.[79][80]
In 2011, Kalam was criticised by civil groups over his stand on the Koodankulam Nuclear Power Plant; he supported the establishment of the nuclear power plant and was accused of not speaking with the local people.[81] The protesters were hostile to his visit as they perceived to him to be a pro-nuclear scientist and were unimpressed by the assurances provided by him regarding the safety features of the plant.[82]
Death
Kalam at Bijnor a week before his death
Wikinews has related news: Former Indian president APJ Abdul Kalam dies at age 83
On 27 July 2015, Kalam travelled to Shillong to deliver a lecture on "Creating a Livable Planet Earth" at the Indian Institute of Management Shillong. While climbing a flight of stairs, he experienced some discomfort, but was able to enter the auditorium after a brief rest.[83] At around 6:35 p.m. IST, only five minutes into his lecture, he collapsed.[84][85] He was rushed to the nearby Bethany Hospital in a critical condition; upon arrival, he lacked a pulse or any other signs of life.[84] Despite being placed in the intensive care unit, Kalam was confirmed dead of a sudden cardiac arrest at 7:45 p.m IST.[84][86][87] His last words, to his aide Srijan Pal Singh, were reportedly: "Funny guy! Are you doing well?"[88]
Following his death, Kalam's body was airlifted in an Indian Air Force helicopter from Shillong to Guwahati, from where it was flown to New Delhi on the morning of 28 July in an air force C-130J Hercules. The flight landed at Palam Air Base that afternoon and was received by the President, the Prime Minister, Chief Minister of Delhi Arvind Kejriwal, and the three service chiefs of the Indian Armed Forces, who laid wreaths on Kalam's body.[89] His body was then placed on a gun carriage draped with the Indian flag and taken to his Delhi residence at 10 Rajaji Marg; there, the public and numerous dignitaries paid homage, including former prime minister Manmohan Singh, Congress President Sonia Gandhi and Vice-President Rahul Gandhi, and Uttar Pradesh Chief Minister Akhilesh Yadav.[90]
On the morning of 29 July, Kalam's body, wrapped in the Indian flag, was taken to Palam Air Base and flown to Madurai in an air force C-130J aircraft, arriving at Madurai Airport that afternoon. His body was received at the airport by the three service chiefs and national and state dignitaries, including cabinet ministers Manohar Parrikar, Venkaiah Naidu, Pon Radhakrishnan and the governors of Tamil Nadu and Meghalaya, K Rosaiah and V. Shanmuganathan. After a brief ceremony, Kalam's body was flown by air force helicopter to the town of Mandapam, from where it was taken in an army truck to his hometown of Rameswaram. Upon arriving at Rameswaram, his body was displayed in an open area in front of the local bus station to allow the public to pay their final respects until 8 p.m. that evening.[91][92]
On 30 July 2015, the former President was laid to rest at Rameswaram's Pei Karumbu Ground with full state honours. Over 350,000 people attended the last rites, including the Prime Minister, the governor of Tamil Nadu and the chief ministers of Karnataka, Kerala and Andhra Pradesh.[93][94]
Reactions
Prime Minister Narendra Modi lays a wreath at Kalam's body, on arrival at Palam Air Base.
India reacted to Kalam's death with an outpouring of grief; numerous tributes were paid to the former President across the nation and on social media.[95] The Government of India declared a seven-day state mourning period as a mark of respect.[96] President Pranab Mukherjee, Vice President Hamid Ansari, Home Minister Rajnath Singh, and other leaders condoled the former President's demise.[86] Prime Minister Narendra Modi said "[Dr. Kalam's] death is a great loss to the scientific community. He took India to great heights. He showed the way."[97] Former Prime Minister Dr. Manmohan Singh, who had served as prime minister under Kalam, said, "our country has lost a great human being who made phenomenal contributions to the promotion of self reliance in defence technologies. I worked very closely with Dr. Kalam as prime minister and I greatly benefited from his advice as president of our country. His life and work will be remembered for generations to come."[98] ISRO chairman A. S. Kiran Kumar called his former colleague "a great personality and a gentleman", while former chairman G. Madhavan Nair described Kalam as "a global leader" for whom "the downtrodden and poor people were his priority. He always had a passion to convey what is in his mind to the young generation", adding that his death left a vacuum which none could fill.[99][100]
South Asian leaders expressed condolences and lauded the late statesman. The Bhutanese government ordered the country's flags to fly at half-staff to mourn Kalam's death, and lit 1000 butter lamps in homage. Bhutanese Prime Minister Tshering Tobgay expressed deep sadness, saying Kalam "was a leader greatly admired by all people, especially the youth of India who have referred to him as the people's President".[101] Bangladesh Prime Minister Sheikh Hasina described Kalam as "a rare combination of a great statesman, acclaimed scientist, and a source of inspiration to the young generation of South Asia" and termed his death an "irreparable loss to India and beyond". Bangladesh Nationalist Party chief Khaleda Zia said "as a nuclear scientist, he engaged himself in the welfare of the people". Ashraf Ghani, the President of Afghanistan, called Kalam "an inspirational figure to millions of people," noting that "we have a lot to learn from his life". Nepalese Prime Minister Sushil Koirala recalled Kalam's scientific contributions to India: "Nepal has lost a good friend and I have lost an honoured and ideal personality." The President of Pakistan, Mamnoon Hussain, and Prime Minister of Pakistan Nawaz Sharif also expressed their grief and condolences on his death.[102][103][104] The President of Sri Lanka, Maithripala Sirisena, also expressed his condolences. "Dr. Kalam was a man of firm conviction and indomitable spirit, and I saw him as an outstanding statesman of the world. His death is an irreparable loss not only to India but to the entire world."[105] Maldivian President Abdulla Yameen and Vice President Ahmed Adheeb condoled Kalam's death, with Yameen naming him as a close friend of the Maldives who would continue to be an inspiration to Indians and generations of South Asians. Former president Maumoon Abdul Gayoom, who had made an official visit to India during Kalam's presidency, termed his demise as a great loss to all of humankind.[106] The Commander-in-Chief of the Myanmar Armed Forces, Senior General Min Aung Hlaing, expressed condolences on behalf of the Myanmar government.[107] The Dalai Lama expressed his sadness and offered condolences and prayers, calling Kalam's death "an irreparable loss".[108]
Kathleen Wynne, the Premier of Ontario, which Kalam had visited on numerous occasions, expressed "deepest condolences ... as a respected scientist, he played a critical role in the development of the Indian space program. As a committed educator, he inspired millions of young people to achieve their very best. And as a devoted leader, he gained support both at home and abroad, becoming known as 'the people's President'. I join our Indo–Canadian families, friends, and neighbours in mourning the passing of this respected leader."[109] United States President Barack Obama extended "deepest condolences to the people of India on the passing of former Indian President Dr. APJ Abdul Kalam", and highlighted his achievements as a scientist and as a statesman, notably his role in strengthening U.S.–India relations and increasing space cooperation between the two nations. "Suitably named 'the People's President', Dr. Kalam's humility and dedication to public service served as an inspiration to millions of Indians and admirers around the world."[110] Russian President Vladimir Putin expressed sincere condolences and conveyed his sympathy and support "to the near and dear ones of the deceased leader, to the government, and entire people of India". He remarked on Kalam's outstanding "personal contribution to the social, economic, scientific, and technical progress of India and in ensuring its national security," adding that Dr. Kalam would be remembered as a "consistent exponent of closer friendly relations between our nations, who has done a lot for cementing mutually beneficial Russian–Indian cooperation."[111] Other international leaders—including former Indonesian president Susilo Bambang Yudhoyono, Malaysian Prime Minister Najib Razak, Singaporean Prime Minister Lee Hsien Loong, President of the United Arab Emirates Sheikh Khalifa bin Zayed Al Nahyan, and Vice President and Prime Minister of the United Arab Emirates and emir of Dubai Sheikh Mohammed bin Rashid Al Maktoum—also paid tribute to Kalam.[112][113] In a special gesture, Secretary-General of the United Nations Ban Ki-moon visited the Permanent Mission of India to the UN and signed a condolence book. "The outpouring of grief around the world is a testament of the respect and inspiration he has garnered during and after his presidency. The UN joins the people of India in sending our deepest condolences for this great statesman. May he rest in peace and eternity", Ban wrote in his message.[114]
Personal life
Kalam was the youngest of five siblings, the eldest of whom was a sister, Asim Zohra (d. 1997), followed by three elder brothers: Mohammed Muthu Meera Lebbai Maraikayar (b. 1916; aged 99), Mustafa Kamal (d. 1999) and Kasim Mohammed (d. 1995).[115] He was extremely close to his elder siblings and their extended families throughout his life, and would regularly send small sums of money to his older relations, himself remaining a lifelong bachelor.[115][116]
Kalam was noted for his integrity and his simple lifestyle.[116] He never owned a television, and was in the habit of rising at 6:30 or 7 a.m and sleeping by 2 a.m.[117] His few personal possessions included his books, his veena, some articles of clothing, a CD player and a laptop; at his death, he left no will, and his possessions went to his eldest brother, who survived him.[118][119]
In the 2011 Hindi film I Am Kalam, Kalam is portrayed as a positive influence on a poor but bright Rajasthani boy named Chhotu, who renames himself Kalam in honour of his idol.[120]
Religious and spiritual views
Religion and spirituality were very important to Kalam throughout his life.[121] In fact, he made his own spiritual journey the subject of his final book, Transcendence: My Spiritual Experiences with Pramukh Swamiji.[122][123]
Islam
A proud and practicing Muslim, daily namāz and fasting during Ramadan were integral to Kalam's life.[9][124][125] His father, the imam of a mosque in his hometown of Rameswaram, had strictly instilled these Islamic customs in his children.[9] His father had also impressed upon the young Kalam the value of interfaith respect and dialogue. As Kalam recalled: "Every evening, my father A.P. Jainulabdeen, an imam, Pakshi Lakshmana Sastry, the head priest of the Ramanathaswamy Hindu temple, and a church priest used to sit with hot tea and discuss the issues concerning the island."[122][126] Such early exposure convinced Kalam that the answers to India's multitudinous issues lay in "dialogue and cooperation" among the country's religious, social, and political leaders.[124] Moreover, since Kalam believed that "respect for other faiths" was one of the key cornerstones of Islam, he was fond of saying: "For great men, religion is a way of making friends; small people make religion a fighting tool."[127]
Syncretism
One component of Kalam's widespread popularity among diverse groups in India, and an enduring aspect of his legacy, is the syncretism he embodied in appreciating various elements of the many spiritual and cultural traditions of India.[124][125][128][129] In addition to his faith in the Koran and Islamic practice, Kalam was well-versed in Hindu traditions; he learnt Sanskrit,[130][131] read the Bhagavad Gita[132][133] and he was a vegetarian.[134] Kalam also enjoyed writing Tamil poetry, playing the veena (a South Indian string instrument),[135] and listening to Carnatic devotional music every day.[125] In 2002, in one of his early speeches to Parliament after becoming President, he reiterated his desire for a more united India, stating that "[d]uring the last one year I met a number of spiritual leaders of all religions ... [and] I would like to endeavour to work for bringing about unity of minds among the divergent traditions of our country".[128] Describing Kalam as a unifier of diverse traditions, Congress leader Shashi Tharoor stated, "Kalam was a complete Indian, an embodiment of the eclecticism of India's heritage of diversity".[125] BJP leader L. K. Advani concurred that Kalam was "the best exemplar of the Idea of India, one who embodied the best of all the cultural and spiritual traditions that signify India's unity in immense diversity. This was most strikingly evident in the last book he wrote, presciently titled Transcendence: My Spiritual Experiences with Pramukh Swami.[129]
Pramukh Swami as Guru
Kalam's desire to meet spiritual leaders to help create a more prosperous, spiritual, and unified India was what initially led him to meet Pramukh Swami, the Hindu guru of the BAPS Swaminarayan Sampradaya, who Kalam would come to consider his ultimate spiritual teacher and guru.[122][124] The first of eight meetings between Kalam and Pramukh Swami over a fourteen-year period took place on 30 June 2001 in New Delhi, during which Kalam described being immediately drawn to Pramukh Swami's simplicity and spiritual purity.[136] Kalam stated that he was inspired by Pramukh Swami throughout their numerous interactions. One such incident occurred the day following the terrorist attack on BAPS' Akshardham, Gandhinagar complex in September 2002; Pramukh Swami prayed for, and sprinkled holy water upon, the sites of all of the deceased, including the terrorists, demonstrating the view that all human life is sacred. Kalam recalled being moved by Pramukh Swami's equanimity and compassion, citing this incident as one of his motivations for writing Transcendence: My Spiritual Experiences with Pramukh Swamiji.[137] Summarizing the effect that Pramukh Swami had on him, Kalam stated that "[Pramukh Swami] has indeed transformed me. He is the ultimate stage of the spiritual ascent in my life ... Pramukh Swamiji has put me in a God-synchronous orbit. No manoeuvres are required any more, as I am placed in my final position in eternity."[124][138] Following Kalam's death a month after his final book was released, co-author Arun Tiwari pointed to this passage as potentially prophetic and premonitory of Kalam's death.[139]
Writings
A P J Abdul Kalam delivering a speech
In his book India 2020, Kalam strongly advocated an action plan to develop India into a "knowledge superpower" and a developed nation by the year 2020. He regarded his work on India's nuclear weapons programme as a way to assert India's place as a future superpower.[140]
I have identified five areas where India has a core competence for integrated action: (1) agriculture and food processing; (2) education and healthcare; (3) information and communication technology; (4) infrastructure, reliable and quality electric power, surface transport and infrastructure for all parts of the country; and (5) self-reliance in critical technologies. These five areas are closely inter-related and if advanced in a coordinated way, will lead to food, economic and national security.
Kalam describes a "transformative moment" in his life when he asked Pramukh Swami, the guru of the BAPS Swaminarayan Sampradaya, how India might realize this five-pronged vision of development. Pramukh Swami's answer—to add a sixth area developing faith in God and spirituality to overcome the current climate of crime and corruption—became the spiritual vision for the next 15 years Kalam's life, which he describes in his final book, Transcendence: My Spiritual Experiences with Pramukh Swamiji, published just a month before his death.[136]
It was reported that there was considerable demand in South Korea for translated versions of books authored by him.[141]
Kalam took an active interest in other developments in the field of science and technology, including a research programme for developing biomedical implants. He also supported open source technology over proprietary software, predicting that the use of free software on a large scale would bring the benefits of information technology to more people.[142]
Kalam set a target of interacting with 100,000 students during the two years after his resignation from the post of scientific adviser in 1999.[21] He explained, "I feel comfortable in the company of young people, particularly high school students. Henceforth, I intend to share with them experiences, helping them to ignite their imagination and preparing them to work for a developed India for which the road map is already available."[21]
Awards and honours
An Indian Post commemorative postage stamp on A. P. J. Abdul Kalam - issued on October 15, 2015
Kalam received honorary doctorates from 40 universities.[143][144] The Government of India honoured him with the Padma Bhushan in 1981 and the Padma Vibhushan in 1990 for his work with ISRO and DRDO and his role as a scientific advisor to the Government.[145] In 1997, Kalam received India's highest civilian honour, the Bharat Ratna, for his contribution to the scientific research and modernisation of defence technology in India.[146] In 2013, he was the recipient of the Von Braun Award from the National Space Society "to recognize excellence in the management and leadership of a space-related project".[147]
Following his death, Kalam received numerous tributes. The Tamil Nadu state government announced that his birthday, 15 October, would be observed across the state as "Youth Renaissance Day;" the state government further instituted the "Dr. A.P.J. Abdul Kalam Award," constituting an 8-gram gold medal, a certificate and ₹500,000 (US$7,400). The award will be awarded annually on Independence Day, beginning in 2015, to residents of the state with achievements in promoting scientific growth, the humanities or the welfare of students.[148]
On occasion of his birth day (2015), CBSE has given the topics on his name in the CBSE expression series.[149]
The Prime Minister, Mr. Narendra Modi released the commemorative postal stamps on the former President of India, Dr. A.P.J. Abdul Kalam, on his 84th birth anniversary celebrations, at DRDO Bhawan, in New Delhi on October 15, 2015.
Educational and scientific institutions
Several educational and scientific institutions and other locations were renamed or named in honour of Kalam following his death.
An agricultural college at Kishanganj, Bihar, was renamed the "Dr. Kalam Agricultural College, Kishanganj" by the Bihar state government on the day of Kalam's funeral. The state government also announced it would name a proposed science city after Kalam.[150]
Uttar Pradesh Technical University (UPTU) was renamed "A.P.J. Abdul Kalam Technical University" by the Uttar Pradesh state government.[151]
A.P.J. Abdul Kalam Memorial Travancore Institute of Digestive Diseases, a new research institute in Kollam city, Kerala attached to the Travancore Medical College Hospital.[152]
A new academic complex at Mahatma Gandhi University in Kerala.[153]
A new science centre and planetarium in Lawspet, Puducherry.[154]
India and the US have launched the Fulbright-Kalam Climate Fellowship In September 2014. The first call for applicants was announced on Friday March 12, 2016, for the fellowship which will enable up to 6 Indian PhD students and post-doctoral researchers to work with US host institutions for a period of 6–12 months. The fellowship will be operated by the binational US-India Educational Foundation (USIEF) under theFulbright programme.[155]
Island
Wheeler Island, a national missile test site in Odisha, was renamed Abdul Kalam Island in September 2015.[156]
"Although the Lord Jesus’ time of working in the flesh was full of hardships and suffering, through His appearance in His spiritual body of flesh and blood, He completely and perfectly accomplished His work of that time in the flesh to redeem mankind. He began His ministry by becoming flesh, and He concluded His ministry by appearing to mankind in His fleshly form. He heralded the Age of Grace, He began the Age of Grace through His identity as Christ. Through His identity as Christ, He carried out the work in the Age of Grace and He strengthened and led all of His followers in the Age of Grace. It can be said of God’s work that He truly finishes what He starts. There are steps and a plan, and it is full of God’s wisdom, His omnipotence, and His marvelous deeds. It is also full of God’s love and mercy. Of course, the main thread running through all of God’s work is His care for mankind; it is permeated with His feelings of concern that He can never put aside" (Continuation of The Word Appears in the Flesh).
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The Cabinet Portrait Gallery of British Worthies, Volume I. Anonymous. London: Charles Knight & Co., Ludgate Street, and London: William Clowes And Sons, Stamford Street, 1845. [Public domain]
Beyond that of most of our great men, has the fame of Wiclif[20] undergone fierce dispute within the last few years. From regarding him with reverence as "the Morning Star of the Reformation," it has come to be more than questioned whether he was a reformer at all, or whether a certain superior craft was not the motive that incited him throughout his career. It will be convenient to leave the consideration of this matter till we have looked at the leading events of his life, when we shall be better prepared to estimate his character. To assume a controversial tone—as it would be scarcely possible to avoid doing if we entered into the discussion of the various views and statements that have been put forth respecting him—is not at all our intention. We[Pg 95] have examined the several statements; we shall be content with expressing our own opinions.
There is some uncertainty about both the year and the place of John Wiclif's birth: the place which seems most probable, however, is a little village pleasantly situated near the junction of the rivers Greta and Tees, about six miles from Richmond in Yorkshire; the year 1324. What is known of his life commences with the year 1340, when he entered as a commoner at Queen's College, Oxford, then newly founded: his name is in the list of the first scholars. From Queen's he soon removed to Merton College, at that time highest in repute at the University; where he greatly distinguished himself. The theology taught at this period was that of the schoolmen, who, as Bacon afterwards said of them, "did, out of no great quantity of matter, spin out those laborious webs of learning which are extant in their books...admirable indeed for the fineness of the thread, but of no substance or profit." In this scholastic discipline Wiclif became so deeply versed, that his contemporary Knighton, a bitter enemy and a competent judge, declared he was without an equal (in scholasticis disciplinis incomparabilis.) Nor was he skilled in this alone; he appears to have pursued, with almost equal success, the whole round of moral, philosophical, and legal studies as then taught. According to the standard of his time he was an eminently learned man.
The earliest of Wiclif's publications, so far as is known, was written in 1356; it was first printed in 1840. The work itself does not occupy more than fourteen small pages, and is of little value on its own account, but deserving attention, as Wiclif's first work, written when he was thirty-two years old, a period in a man's life when his character is fixed and his tone of thought determined, and when consequently the opinions he has formed will almost certainly colour the actions of the remainder of his life. We may therefore spend a few minutes in looking at this production and at the circumstances which called it forth. In 1349 a fearful pestilence occurred in England. It had marched slowly from the east,[Pg 96] ravaging every country it passed through. Nearly the whole of Europe was visited by it. The voice of the terrified nations affirmed that only a tithe of the human race had escaped; that all children born since it were deficient in the number of their teeth; that even the brute creation was not spared, their corpses being so many as to fill the air with a horrible taint. So severe indeed was the visitation, that, in this country at least, it long served as an epoch from which legal documents were dated. The Scriptures told that pestilence had of old been the scourge wherewith an offended God had punished the sins of the nations; and the people devoutly believed that this had been sent for such a purpose. The plague ceased, but sober men saw with sorrow that the rulers and the priests had not heeded the heavenly warning, and to the faithful the wickedness that stalked abroad seemed like an awful defiance of the divine power. Under such circumstances and prompted by some such feelings was it that Wiclif wrote 'The Last Age of the Church.' Taking for his guide the prophecies of Abbot Joachim, a mystic who lived in the twelfth century, and combining therewith a cabalistic computation of the Scriptural prophecies, and turning also to the verses of the Sybil, he thought the end of the world was at hand, and announced its speedy dissolution. He was mistaken, and lived to see that he was mistaken. But although his prophecy failed, there is much in the tract that shows the man as he then was, and throws a bright light on his future career. It proves that he had thus early come to have identified in his mind religion with the whole life of man, to look upon it as reaching to all his duties and employments, that he, indeed, regarded it as the animating principle of the whole of the political and social institutions. It proves that he had cast an anxious look around him, and, dissatisfied with the state of the world, he was more dissatisfied with the ministers of religion, whom he boldly and broadly charges with a disregard of their higher functions, and an indulgence in a greedy and unholy rapacity. It may in a word be said, that the object of the tract is to declare the troubles that[Pg 97] will fall upon the church and the world, on account of the simony of the priests, and the encroachments and exactions of the papal power.
These feelings were brought out more strongly a few years later. In 1360 he engaged in what a recent historian calls "a fierce but ridiculous controversy with the different orders of friars." To the stern moral dignity of Wiclif the controversy did not seem a ridiculous one, and indeed it hardly seems to us more ridiculous than that of Luther with Tetzel and the Dominicans. These friars had been established in England for more than a century, and had obtained considerable influence. Although vowing poverty, they had acquired great wealth; under the guise of sanctity they had concealed, it was affirmed, gross depravity. They had almost from the first been at enmity with the secular clergy, and were especially obnoxious to the University of Oxford. Before Wiclif, they met with a steady opponent in Fitz-Ralph, chancellor of Oxford, and afterwards Bishop of Armagh, who carried his charges against them to the papal throne. Fitz-Ralph died in 1360, from which time Wiclif pursued the war fiercely, and only ceased to prosecute it with his life. Of the works he produced against them at this period it is not certain that any remain. Two pieces, one which he presented to the court of Richard II., and the other which seems to have been written a year or two before his death, were printed by Dr. James in 1608, and serve to show the nature of his quarrel. It was not, as Dr. Lingard implies, merely a charge against them for depending upon alms, which Wiclif asserted to be repugnant to the Gospel; though upon that he strongly insisted, but rather that they misled the unwary, by holding out to them false hopes of pardon, and by their untrue representations obtained their property from them, leading them to trust to these worthless pardons thus purchased by money, instead of setting before them the great Gospel truth. He charges them with doing this that they might obtain the wealth of their dupes. They become, he says in his bitter and plain-spoken language, "confessors, preachers, and rulers[Pg 98] commonly of all men, and they teachen them not their foul sins, for winning of stinking muck and lusts of their own bellies, that is foul worm's meat and a sack of dirt." And elsewhere, "St. James directs to visit the fatherless and motherless children, and widows in their tribulation, and to keep man unfouled from the world, that is, from pride, covetise, and vanities. But friars do all the contrary, for they visiten rich men, and by hypocrisy getten falsely their alms, and withdraw from poor men; but they visiten rich widows for their muck, and maken them to be buried at the Friars, but poor men come not in there." This was Wiclif's quarrel, and this continued to be his quarrel with them, that while intent only on driving a lucrative and disgraceful trade, they were deceiving the souls of those who trusted to them: no ridiculous controversy that, to a man of Wiclif's mind! As he said, so doubtless he thought—"Friars be worse enemies and slayers of man's soul, than is the cruel fiend of hell by himself. For they under the habit of holiness lead men and nourish them in sin, and be special helpers of the fiend to strangle men's souls." It is not our business to palliate the violence of Wiclifs language, but only to represent his feelings, and a cold statement in the calm phraseology of our day would poorly express the vehemence of his indignation. These words were not probably written till long afterwards, but these were no doubt his sentiments then. His controversy with the friars marks the commencement of his career as a reformer.
The year following that in which he engaged in this controversy he was chosen master of Baliol College, and presented to the living of Fillingham, a valuable benefice in the diocese of Lincoln. Four years afterwards he was appointed warden of Canterbury Hall, by Archbishop Islip, the founder of that college. [21][Pg 99] Originally the archbishop had appointed Woodhall, a friar, to be warden, and had founded eleven scholarships, three to be held by monks, and eight by clerks, or secular clergymen. At this time the dispute between these orders was at its height, and the peace and security of the infant establishment were soon disturbed by the bickerings of its inmates. To such a length were they carried, that Islip felt himself called upon to interfere, and he determined to prevent the probability of a recurrence of the quarrel by removing the monks, and substituting for them seculars. Islip did not live long after this change; and, on the succession of Langham to the vacant see, Woodhall appealed to him, as visitor of Canterbury Hall, to remove Wiclif, who, he affirmed, had procured his appointment at a time when Islip was incapable from sickness of judging aright. He was successful; but Wiclif in his turn appealed from the new archbishop to the pope; his holiness, however, ratified the decision of Langham, but not till after a delay of nearly four years. Meanwhile Wiclif had done nothing to propitiate the papal power, but he had done some things to offend it. In 1365 Urban V. renewed the papal claim to a domination over the sovereignty of England, which had been conceded to the holy see by John; and he demanded the payment of an annual tribute of a thousand marks, together with the arrears of the last thirty years. Edward III. was little disposed either to acknowledge his subjection or to pay the money. He submitted the claim of the pontiff to his parliament, which on the next day, and without dissent from laymen or clergy, declared his submission to the pope to be beyond the power of any sovereign to render, and engaged,[Pg 100] if the demand were persisted in, to oppose it with the whole power of the nation. Urban was intimidated by an opposition so much more resolute than he expected. A monk, however, published a tract, in which he reasserted the right of the pontiff to the tribute, and ventured to declare, that England was justly forfeit on account of the non-payment of it; and hence he presumed to assert that the clergy were absolved from their subjection to the English king. To controvert his argument he challenged Wiclif by name. The reformer was not the man to submit quietly to such a challenge. He speedily replied to it, though, as he declared, he was not ignorant that the object of his antagonist was to involve him in difficulties with the pope, and to obtain for himself, and his order, the papal favour. Wiclif gives a statement of the debate in parliament, and of the reasons there adduced against the grant; and then, in his own name, shows that the papal claim, and the grant on which it was founded, were dishonest, and that therefore, as the conditions were bad, the consequences that were asserted to result logically from them were bad also. Wiclif in this tract calls himself the king's chaplain, and it is a proof of the eminence to which he had attained, that he should be singled out for this encounter, unless it arose from his prior controversy.
In 1368, before the dispute respecting the wardenship of Canterbury Hall was determined, Wiclif exchanged the rectory of Fillingham for that of Ludgershall, also in the diocese of Lincoln. After the award of the pontiff was received, Woodhall remained two years before he could obtain the king's confirmation, which was, it is said, then only procured by a bribe of two hundred marks. But another and more important dignity was at this time conferred upon Wiclif by the University. In 1372 he was elected Professor of Theology, and at the same time he took the degree of D.D. This is a most important period in his life. It is evident that he had already attained a high position in the esteem of those who were most competent to judge of his abilities, but it is probable that his election to this office may have arisen from their[Pg 101] gratitude for his services in opposition to the growing influence and power of the monks, and his fervid declaration against the continuous encroachment of the pope. But if it were for these less immediately religious services that he received the appointment of professor of divinity, it is not to be doubted but, in accordance with his repeatedly declared sentiments of the responsibility of the ministers of religion, he would address himself devoutly to the important duties of the office he had undertaken. He appears, indeed, from this time to have more earnestly and more rigorously set himself to the study of the Scriptures. In those days the Scriptures were not unknown to the teachers of religion, as has been sometimes asserted, but the knowledge of them does not appear to have been general or exact. Wiclif's quotations from them were now more frequent; his expositions of them always exhibited them as the ultimate rule. It is probable that from this time we may date the establishment of his main doctrinal views, and also his departure from the received theology. It is not possible in our brief space to extract from the works that appear to belong to this period, but we may say that, if they have been correctly dated, he now distinctly set forth those truths which caused him to be branded as a heretic. His lectures on the Decalogue afford striking proofs of the clearness and vigour of his powers, and exhibit his leading views of religion with much distinctness. These views were very different from those generally received, and must have excited much surprise—much enmity, and much deep attachment. As we shall have to speak of his opinions more hereafter, we may conveniently leave any further remarks upon them for the present.
The papal claims occupied much of the attention of Edward III., especially in the latter part of his reign. An embassy had been sent to the pope, Gregory XI., in 1373, respecting the appointment of bishops, the reservation of benefices, and other matters in which Edward and his parliament declared that the pontiff had largely encroached on the ancient customs. Some partial concessions were made, but the English king was far[Pg 102] from being satisfied with the extent of them, and it was resolved in 1374 to send another embassy. The name of Wiclif stands second on the list of commissioners, the first name being that of the Bishop of Bangor, who had been employed in the previous negotiation; with them were united five other persons. The conference was held at Bruges, where the papal nuncios met them. Wiclif appears to have stayed in this city from August, 1374, till July, 1376. What results were obtained are not exactly known. For Wiclif himself the consequences were probably of much importance. At this time, it will be remembered, the pope's residence was at Avignon, and the papal court had attained to a rather bad eminence. It is not probable that, with his strong feelings of the responsibility of the office of a minister of religion, Wiclif would become more attached to the dignitaries of the church from the closer intercourse he would now have with them. His visit to Bruges may have produced as strong an impression on his mind as was wrought on that of Luther by his journey to Rome. In fact, according to Dr. Vaughan, "his rebukes, which had hitherto been directed toward the head of the church but distantly and by implication, are applied in that quarter, soon after this time, with unsparing severity."
During his absence at Bruges the king marked his satisfaction with his conduct, by conferring on him the rectory of Lutterworth in Leicestershire, and a prebendal stall in the collegiate church of Westbury, in the diocese of Worcester. The principal commissioner, on the other hand, received his reward from the pope, who translated him to the see of Hereford, and a few years after to that of St. David's. A few months only elapsed after the return of Wiclif, when he was summoned to appear before a convocation to answer the charge of holding heretical doctrines. What was the exact nature of the heresies does not appear; they were probably not definitely stated, owing to a strange scene that occurred. The convocation was held at St. Paul's, February 19, 1377, and that edifice was crowded by the populace, as well as by the clergy, long before the reformer made his appearance.[Pg 103] When he arrived it was between two of the most powerful nobles in the land, one the king's eldest surviving son, the celebrated John of Gaunt, the other Lord Percy, the Lord Marshal of England. With Gaunt Wiclif had probably become acquainted at Bruges, for, during his stay there, the duke had visited that city, as ambassador, to conduct some negotiations with the minister of the French monarch; and no doubt Wiclif, from his official position, would have some intercourse with him. The support of the duke and of Lord Percy arose most likely from political rather than religious motives. The dignity of these nobles scarcely sufficed to procure an approach through the crowd to Courtney, bishop of London, who presided on the occasion. Some slight tumult occurred in making their way, which, being perceived by the bishop, he called out "Lord Percy, if I had known beforehand what masteries you would have kept in the church, I would have stopt you out from coming hither." To this rough salutation the Duke of Lancaster replied, "He shall keep such masteries here, though you say nay." Percy desired Wiclif "to sit down, as he had many things to answer to, and needed to repose himself;" but the bishop declared it to be unreasonable that one cited before his ordinary should sit, and peremptorily affirmed that "he must and should stand." Gaunt replied that Percy's motion was but reasonable, and continued, "As for you, my Lord Bishop, who are grown so proud and arrogant, I will bring down the pride not only of you, but of all the prelacy in England." The bishop told him to "do his worst;" and after some further bickering, the duke vowed that sooner than submit to such words he would "pluck the bishop by the hair out of the church." The bystanders had been growing excited by these outrageous proceedings; and now, fancying the duke would proceed to violent acts, they rose in a body for their bishop, and the duke and his followers were compelled to a speedy flight. The Londoners, not content with driving the duke and his friends from the church, assembled in a tumultuous mob and proceeded to his palace, but he had made his escape, and they contented[Pg 104] themselves with reversing his arms. They then proceeded to the house of Lord Percy, which they damaged, but they did not succeed in finding its owner: an unlucky priest, however, whom they found, and imagined to be Percy in an assumed habit, they hung. The mayor and aldermen were afterwards removed from their offices for not suppressing the riot, but none of the rioters appear to have been punished. It does not seem that Wiclif took any part in these discreditable proceedings, nor that the mob attempted to injure him. Of course, he would be far more obnoxious than ever to his opponents, and from this period they appear to have pursued him with more determined hate.
After this meeting Wiclif devoted himself to his parochial duties, but in a few months he was summoned from them to answer new charges. Probably some of his more inveterate enemies had forwarded to Rome statements of his heterodox notions, for on the 22nd of May, 1377, the pope issued four bulls against him, addressed respectively to the Archbishop of Canterbury, the Bishop of London, and the University of Oxford, and with these was sent a letter to the king, stating that information had been received from creditable persons that John Wiclif, rector of Lutterworth, and professor of theology, had been actively engaged in propagating certain detestable and erroneous notions utterly subversive of the church. These bulls authorise the incarceration of Wiclif, and his examination upon the various matters stated: the results of the examination were to be transmitted to the pope for his determination. The charges preferred are probably nearly similar to those that would have been brought forward at the convocation but for the unexpected disturbances. These charges, or "conclusions" as they are called, show that the pontiff was most moved by their appearing to question his pre-eminence. They state that Wiclif denied the political supremacy of the pope, and asserted that the whole race of men agreeing had not power to ordain such supremacy—that it was beyond the power of God himself to confer it. That he denied the efficacy alike of benediction and of excommunication[Pg 105] assumed by priests; that absolutions are valueless except as they agree with the law of God; and that the spiritual power of the ministers of religion does not differ in degree. These bulls vary only in trifling particulars. They impress alike on all to whom they are sent the urgent necessity of extirpating such detestable heresies, which they liken to those of Ganduno and Marcillus, condemned fifty years before by Pope John XXII. These men opposed the papal see on political grounds; and it is plain from the tone of the bulls that it was the attack on his temporal authority that disconcerted Gregory. Before these documents could arrive Edward III. had ceased to live, and his decease afforded Wiclif a little breathing time. The other parties to whom they were addressed did not take any public proceedings in connexion with them till several months had elapsed. The University of Oxford seriously demurred at receiving the bull, and, when they had received it, took no steps for furthering the object of it. The Archbishop of Canterbury, however, had no such scruples; he addressed a letter to the Chancellor of Oxford, directing him to make inquiries respecting the errors referred to in the papal mandate, and to forward to him the result of his investigations, with his own judgment thereon, sealed with the University seal: he also directs him to cite Wiclif to appear at St. Paul's to answer the charges, on the thirtieth court-day from the 18th of December, 1377. Wiclif appeared not at St. Paul's, but at Lambeth; but the result was not more hurtful to him than on the previous occasion. Gaunt was no longer supreme in the court, but the reformer had now another friend there. The Dowager-Princess of Wales, the king's mother, at this time possessed much influence, and she used it on this occasion on Wiclif's behalf. The Londoners, too, appear to have been now as much opposed to the bishops as they had before been to Wiclif's friends. They attended, and, by their clamours against the proceedings, created much confusion; and before the tumult could be appeased, a messenger from the princess commanded the bishops to abstain from any decision injurious to[Pg 106] Wiclif; they, as Walsingham indignantly says, "became soft as oil in their speech; so were they stricken with fear, you would think them as a man who hears not, or one in whose mouth are no reproofs." Before this convocation was held Wiclif had circulated an answer to the papal "conclusions;" which, somewhat altered or corrected, he put in at his trial. These modifications, and his answers or explanations to the "conclusions," have been declared to be "quibbles and evasions unworthy of a sensible or of an honest man." But the proofs adduced by the reverend historian, especially as coming from one so learned in the theology of the schools, are strangely inadequate to sustain so grave a charge. The explanations are undoubtedly strained, but the conclusions are strained too, and the whole bears the appearance of a scholastic wrangle. It would not be worth while to examine these answers here, could we afford the space, but we must repeat that to us they appear anything but evasive, although not consistent with our modes of reasoning. It does not appear that Wiclif had really expressed his opinions in anything like the form they bear in the pope's mandate; they were "conclusions" gathered out of his writings. In judging Wiclif in this matter it should not be forgotten either, that the only authority for the paper ascribed to him is Walsingham, who was most unfriendly to him, and it may be not literally exact. Wiclif concludes his paper by assuring his judges that he is a true son of the church; that he has not advanced any opinions without warrant from Scripture and the writings of holy doctors, as he is ready to show; but that he is most willing to retract whatever can be proved to be erroneous. The answers were admitted as sufficient by the bishops, and he was dismissed with a warning to avoid in future such questionable matters. By Wiclif the result was considered as a triumph, and the warning disregarded. He was immediately afterwards attacked on the subject of the papal infallibility by an anonymous writer whom he calls a "Motley divine" (Mixtus theologus), who appears to have been not a little startled by Wiclif's daring, and in[Pg 107] consequence to have thought it necessary to reassert the authority and infallibility of the pontiff in the strongest terms. Among other things he declared, according to Wiclif, that as the pope could not commit mortal sin, whatever he ordained must be just. To which Wiclif replied, that if so, he might remove any book from the Scripture, and introduce any novelty in its place; and thus, making the very Scripture heresy, establish heresy in its stead. From this Wiclif advances to more direct and stronger attacks on a power so enormous and so capable of abuse, and urges the more influential classes to cast off so intolerable a thraldom. He attacks with equal vigour his other positions, but the full swell of his indignation is reserved for the impious declaration that the pope and clergy could as fully absolve from sin as the Almighty himself. It is evident that he had now arrived at the point when he was prepared to oppose to the utmost the papal power.
That this power would soon have been brought to bear upon him, if Gregory had lived, is not to be doubted, but he was saved by the breaking out of the "Great Schism of the West." Pope Gregory XI. died on the 27th of March, 1378, and while the Italian cardinals elected and obeyed Urban VI., those attached to the interests of France chose Clement VII. Urban was acknowledged in England, but he had too much employment at home to prosecute an English heretic. For the next three years, therefore, Wiclif was left undisturbed. He spent most part of this time at Lutterworth, diligently pursuing the course he had already commenced.
The comparative tranquillity in which he now found himself, he left not unimproved. He had now resolutely bent the whole of his energy against the doctrine of the pope's infallibility, and he gladly seized the opportunity of exhibiting the absurdity of the tenet, afforded by the rival claimants. His 'Schism of the Popes,' which he now published, is a keen piece of controversy, and from the circumstances must have been very effective at the time it was produced. All reserve is now cast aside in his attacks on the rival heads of the church, whom he[Pg 108] contrasts with Christ and his apostles, and assimilates to Simon Magus.
From this time it may be said that he left the consideration of the political bearings of the papal usurpation, and directed his attention to the religious aspect of it. Henceforth, indeed, his writings and teaching were almost entirely religious. Very much of the confusion respecting Wiclif's opinions at various periods, and the support they gained for him from different parties of influence in the country, has arisen from inattention to the ground on which he received that support. The commencement of his career was signalized by his attacks on the mendicant friars. At that time they were opposed, as they had long been, as interlopers by the secular clergy, and Wiclif was hailed as a powerful champion by them and by the University of Oxford. Their admiration of him arose from party considerations, though his dislike to the friars rested on a far wider basis. During the greater part of the reign of Edward III. the king and the parliament were engaged in a determined struggle against papal encroachments. It was prolonged through the whole of his reign and the greater part of the reign of his successor, before it terminated successfully for the English monarch. When so learned and able a clergyman stepped forth as an opponent of the pope's supremacy, it is not surprising that he should be received with welcome, and be firmly upheld by the sovereign and his advisers, so long as he confined himself to the political bearings of the subject; and if he exceeded those limits a little, it would not in such an age be taken much heed of. Again, when with a more earnest zeal he set his face against the corruptions of the clergy of all ranks—when he denounced as hirelings such as sought after "filthy lucre" and neglected the spiritual advancement of their charges, and pronounced them the most desperate of sinners, backed as his animadversions were by the purity and even austerity of his own life—he would be sure to obtain the suffrages of serious men of all classes, who would bitterly regret the contradiction between the lives and the profession of[Pg 109] such priests. Nor is this an imaginary sketch. It appears to have been exactly the course of events in his life and teaching. His doctrinal views were either not propagated, or they did not attract much attention till the latter part of his life. Then a devoted band rallied round him, and, when those who had used him for temporary purposes had cast him off, they clung to him with an ever growing intensity of affection.
Nothing is more manifest in tracing his opinions than the increasing attention he gave to the Scriptures. In his last years they were the test to which he brought every doctrine, almost every opinion, or matter of practice. As his regard for the Scriptures increased, his anxiety to impart a knowledge of them to others increased also. At this time, of course, the version used in the church was the Latin Vulgate. There had been at various times portions of the Old and New Testament translated into the Saxon and English languages, but no complete translation had, it is probable, been made. Wiclif resolved to enable his countrymen to read the Word of God in their own tongue—a noble resolution nobly performed. Aided no doubt by some of the learned disciples who now surrounded him, he diligently commenced his undertaking, and in due time completed it. Before the invention of printing the publication of a book was a very different matter to what it now is. The only mode of making known the contents of a work then was by transcribing and circulating many copies, and this was the way in which Wiclif published his Bible. That it was diligently circulated there can be no question—from the number of copies of it remaining; and from the certainty that he would be anxious to diffuse as widely as possible the authority to which he so constantly appealed, and on the acknowledgment of which the acceptance of his views depended.[22]
Wiclif's version was not made from the original Greek, but from the Vulgate, of which it is a faithful representation.[Pg 110] The language is firm and nervous, and was no doubt perfectly intelligible at the time it was written. But nearly five centuries have passed since then, and many changes have taken place in our English. There is however, even now, little difficulty in understanding it, if the uncouth spelling be disregarded, and it is read with the pronunciation of the northern counties, as we have ascertained in several trials with different listeners. The New Testament has been three times printed: by the Rev. J. Lewis, the author of his Life, in 1731; by the Rev. H. H. Baber, in 1810; and again, and more carefully, in Bagster's 'Hexapla,' 1841. This last work contains the six principal English translations from that of Wiclif to the Authorized Version; and it is interesting to trace the influence of Wiclif's on all the succeeding versions. Most who examine them in this work, as they stand side by side, will agree with Professor Blunt, that "on comparing it with the authorized version of King James, it will be found that the latter was hammered on Wiclif's anvil." Besides its vast importance in a higher point of view, there can be no doubt that Wiclif's translation of the Scriptures did very much to fix our language. Except Mandeville's 'Travels,' it was the first English prose work of any importance. Wiclif's Old Testament has never been printed—it has been spoken of for some years as in preparation for printing at the Clarendon Press.
But the translation and publication of the Scriptures was not the only object that occupied his thoughts. Among the plans he had devised for spreading abroad his views of truth, was the formation of a band of what he termed his "poor priests." Wiclif had assumed a plain coarse garb, and they were clad like him. Their[Pg 111] duty was to go about instructing the poor in the truths of the Gospel. They were to be unencumbered by worldly goods themselves, and they were not to acquire wealth for their order. They had no benefices, and the reasons for it he explained in a tract he promulgated, entitled 'Why poor priests have no benefices.' His principal reasons are—1. The fear of simony. 2. The danger of misspending the money of the poor. 3. The hope of doing more good by moving from place to place. Allowing for the difference of the times, they bear a strong resemblance to John Wesley's original "preachers;" and they were as effective. Wiclif was untiring in his labours; the amount of tracts he wrote is surprising, even allowing that he was much assisted in preparing them. His position and employment at this time were very similar to Luther's the years preceding his death. His pen was ever employed, and ever ready for fresh employment. But, important as were his own labours, it is probable that his poor priests did even more to diffuse his doctrines; and how widely they were diffused may be guessed from Knighton's angry assertion—taken as it may and ought to be with considerable abatement—that "his followers so increased that they everywhere filled the compass of the kingdom; insomuch that a man could not meet two people on the road, but one of them was a disciple of Wiclif." This, he affirms, arose from "the respect they always pretended for what they call 'Goddis Law,' to which they profess themselves to be in their opinions and actions strictly conformable."
While thus zealously employed in furthering the great purpose to which he had devoted himself, his life was an example of what he upheld as the character of a true priest. His conduct was unblameable, his attention to his pastoral duties unremitting. Three hundred of his sermons are said to be still remaining, and they fully prove his energy, fervour, and devotion—he was no idle, careless priest. Like Milton—who in many respects greatly resembled him—he believed that he who attempts a great work must live a life worthy of his undertaking; and the whole of his own conduct, and the judgment he[Pg 112] formed of others, were moulded by his exalted notion of the dignity of the priestly office.[23]
So long as Wiclif confined himself, in his attacks on the popes and their agents, to their political claims or their immoral conduct, he met with the support of the secular authorities; and also of the people, whose dislike of the papal supremacy was a national far more than a religious feeling. They could not endure that an Italian or a French priest should domineer over their country and their king, and they little liked that his representatives, though Englishmen, should usurp such power. They would not have a priest to rule over them. When Wiclif preached against the doctrinal errors of the popes, he was regarded with suspicion by those who had before most strenuously supported him, and soon indeed encountered from them strong opposition. In 1381 he published at Oxford his twelve "conclusions," in which he appears for the first time to have questioned the doctrine of transubstantiation. His view of it much resembled that of Luther, and which is still that of the Lutheran church. The Chancellor of Oxford immediately summoned a meeting of twelve doctors, who condemned the "conclusions" as heterodox, and adjudged that all who should teach them in the University should be placed under the ban of the greater excommunication, suspended[Pg 113] from all their offices and privileges, and imprisoned—and, that the chance of such errors spreading might be at once cut off, they condemned those who listened to them to a similar punishment. Wiclif was lecturing in the school of the Augustinians when their sentence was communicated to him. He appealed from them to the civil magistrate. Until the parliament, to which the matter was now referred, should meet, which was not till the next year, it is probable that Wiclif abstained from teaching his views at the University, but he developed them more clearly and fully in some tracts which he now published: one of them, entitled the 'Wicket,' has been three or four times printed, and is a powerful piece of controversial writing.
The year 1381 was signalized by the revolt of the commons under Wat Tyler, and many of Wiclif's enemies have with small success endeavoured to connect his name with that affair. It arose from causes sufficiently known to all acquainted with our history, and Wiclif is as little responsible for it, as Luther for the famous rise of the peasants after the publication of his doctrines. In May, 1382, Courtney, now Archbishop of Canterbury, summoned a council to consider the doctrines attributed to Wiclif. Eight bishops and fourteen doctors, with other learned persons, met on the 17th of May, at Grey Friars in London. The proceedings had scarcely commenced when the place in which they were assembled was shaken by an earthquake, to the great alarm of the doctors, who were disposed to attribute it to the Divine displeasure—an opinion in which Wiclif coincided. The archbishop, however, explained it differently, and the doctors, reassured, proceeded with their deliberations.[24] After three days' careful consideration they pronounced ten of the "conclusions" to be heretical, and the remaining fourteen to be erroneous. The heretical notions being[Pg 114] those on the eucharist, his denial of the need of priestly absolution, his declaration that clerical endowments were unlawful, and his condemnation of the papal infallibility. Everything was done that appeared likely to impart force and solemnity to this decision. After an imposing procession through London, a friar was appointed to explain to the people from St. Paul's the enormity of the heresy. Copies of the sentence were forwarded to the leading bishops; and even to the clergy about Lutterworth. Messengers were dispatched to the king, and to the University of Oxford. Wiclif again appealed to the secular power. This appeal has been complained of as opposed to his principles: after all, it has been said, "the new apostle was in no haste to grasp the crown of martyrdom."[25] But Wiclif did not depart from his own principles. He held and taught that the secular power ought to preserve the lives and liberties of the subjects, and it does not seem that he asked the parliament to affirm the truth of his doctrines. The archbishop called on the king to put down by force the growing heresy; and the monarch readily answered the call, by issuing a writ to the Chancellor of Oxford, directing him to search out such as were suspected of holding these opinions, and to seize and imprison any who harboured Wiclif or his followers. In his appeal to the parliament Wiclif had somewhat more success. The king, at the instigation of the bishop, had promulgated an ordinance in the form of an act of parliament, directing all sheriffs, &c. to arrest any persons found preaching any of the doctrines condemned at the convocation; but on the meeting of parliament this ordinance was declared to be illegal, the parliament itself having had no share in framing it—and they would not, they said, subject themselves to the jurisdiction of the prelates in a manner unknown to their[Pg 115] fathers. It was, in fact, a bold attempt of the bishop to introduce something very like the Holy Office into England.
But Wiclif's success ended here. He was now left to sustain the unequal conflict alone. His principal supporters at Oxford had been summoned before a synod to answer for their own delinquencies, and had been compelled to retract or explain away their obnoxious sentiments. John of Gaunt no longer stood by him. Perhaps sincerely shocked at his venturing to question so sacred a doctrine as transubstantiation was then generally believed to be, he earnestly recommended Wiclif to submit to his diocesan—and left him to his fate. Wiclif was soon summoned to appear before a convocation at Oxford, at which the archbishop presided, and several bishops were present. He delivered in two statements of his sentiments on the eucharist; one in Latin, the other in English. The former is declared to be unintelligible—it is fenced about with all the forms of scholastic dialectics, and may be passed by; the other, as it is in English, was probably meant for the unlearned, and is plain and perfectly comprehensible. It is evident that his matured and deliberate views were the same as we have already stated them to be. His bearing before the assembly was firm and manly—his enemies say haughty and obstinate. He did not retract. The result was that his opinions were again condemned, and himself deprived of his professorship of divinity, and banished from the University.
He was not further molested,—at least for the next two years. This interval was busily employed. A host of opponents sprung up against him after the adjudication at Oxford, and he was not of a temper to let them pass unanswered. His intense energy was little impaired by age or anxiety, and his opponents still found him a ready antagonist. Bowed down by persecution, his life by illness made a living death, he wavered not, nor ceased from his labours. During his last years Wiclif suffered much from paralysis—the effect, no doubt, of his anxious and stormy life. His first attack was in 1379. Perhaps[Pg 116] the knowledge of his weak state prevented his enemies from pressing for the infliction of physical punishment. But a few months before his death he was cited by Urban II. to appear before him at Rome, to answer for his heresies. Wiclif was unable from illness to go, but he addressed a letter to his holiness in which he "tells his belief." The main points of it are his declaration of his entire dependence on Christ as the Son of God, and of his assurance of the supreme authority of Scripture. He acknowledges the pope to be Christ's chief vicar on earth—but adds, that he ought to follow the example of his master, who was the poorest of men when in this world. "This I take as wholesome counsel that the pope leave his worldly lordship to worldly lords, as Christ gave (charged) him, and move speedily all his clerks (clergy) to do so: for thus did Christ, and taught thus his disciples, till the fiend had blinded this world." He declares that if he were able he would go to the pope; but as he cannot, he supposes the pope will not show himself open anti-Christ by commanding him again to do that which God had rendered him unable to do. If his opinions can be prayed to be wrong, he is ready to recant; if it be necessary to die for them, he is willing, "for that I hope were good for me."
As he was assisting at the celebration of mass by his curate in his parish church of Lutterworth, on the 29th of December, 1384, another and more fatal stroke of paralysis deprived him of the use of speech and of motion. He lingered two days, when his spirit ascended to that world where misapprehension and strife are alike unknown. His corpse was buried in the church; and there it rested, till forty years afterwards the Council of Constance, at the same time that it crowned itself with eternal infamy by its treacherous murder of John Huss and of Jerome, condemned Wiclif's doctrines, and directed that his corpse should be exhumed and burnt, "if it could be discerned from those of the faithful." The order was obeyed. Richard Fleming, bishop of Lincoln, in whose diocese Lutterworth was situated, directed the process. The reformer's remains were[Pg 117] taken up, burnt, and the ashes cast into the Swift, a little stream that runs at the foot of the hill on which the town is built. "Thus this brook," says Fuller, "hath conveyed his ashes into Avon, Avon into Severn, Severn into the narrow seas, they into the main ocean. And thus the ashes of Wiclif are the emblem of his doctrine, which now is dispersed all the world over."
We have endeavoured, as far as our limits would allow us, to exhibit Wiclif according to his own principles. It remains for us to add a few words on his sentiments, and express our own impression of his character. His opinions have been the subject of much disputation, and it is often said that they are so enwrapped in explanations and mystifications, that it is difficult to make out what they really were. But to one desirous to understand them, the difficulty soon disappears. The contemporary notices of him do not imply that there was any obscurity: the charges brought against him; his own defences; the references his followers make to him, do not suggest it. That his opinions will appear contradictory to one who extracts from his different writings, without regard to the circumstances and the time in which each was written, there can be no doubt; but if it be borne in mind that his creed, like that of every reformer, and especially of every religious reformer, was progressive—that his opinions were slowly formed, often forced upon his conviction after a long struggle against them—so that he would more than any other lament the necessity imposed upon him to admit, and especially to diffuse them,—if this gradual formation of his creed be remembered, the difficulty of reconciling the articles of it with the statements and reasonings to be found in others of his writings, will not surprise any candid inquirer, whether he admit the truth of the opinions or not. To us it appears he might truly be called the first Protestant—the first who boldly and firmly protested against the papal domination, both in relation to society and to individual man. His doctrinal views were in the main those afterwards adopted by Luther and the reformed churches—in others, he went far beyond them,[Pg 118] verging closely upon Puritanism; while to the last he held many things now only retained by the Romish church.
His moral character was unimpeached. His sincerity has been questioned, but to us it seems to stand firm and unshaken. His faults, however, are manifest. Living up to the lofty character he set before him, he stooped not to one who was unable to attain to the same elevation. A fierce polemic, he is unmeasured in the expression of his wrath against all whom he opposed. But we must not let our dislike of such violence lead us too far. A wise man has told us "not to condemn bitter and earnest writing." In truth, a man cannot beat down idols with a feather broom: and Wiclif's task was not merely to sweep the dust off those about the holy place. After all, Wiclif was abundantly repaid in his own coin. For every handful of mud he flung, a cart-load was thrown back upon him. Let him not be condemned for a fault common to every one who has undertaken so apparently hopeless a task as the destruction of a mighty system of evil. It is a fault that seems to spring out of the vehemence of temper natural and almost necessary to the character of a reformer. The vehemence of his language in some instances, and its cautiousness at other times, appear to have arisen from the fact that, seeing palpably the evil practices of the religious orders about him, and the consequences that resulted from them, he attacked them with an overflowing asperity—while in matters of doctrine he formed his opinions deliberately, was conscious of all the difficulties of the question, and spoke cautiously, moderately, and with an honest desire not to obtrude extreme opinions. This, at least, appears to us the true explanation.
We regard Wiclif as one of the noblest of our Worthies; and as long as true manly earnestness and Christian worth are honoured by his countrymen, his name will live in their remembrance, and be cherished with devout gratitude, A true, honest, noble-hearted man, he recognised the divinity within him, and followed its bidding—through evil and through good report. With him worldly honours were nought; the fear of man he knew not; he had a work to accomplish, and he turned[Pg 119] not aside from it. As long as he had a hand or a tongue to labour with, he ceased not to labour. Wiclif was the pioneer in the great struggle to release man from spiritual thraldom. He stood forth and proclaimed the forgotten truth, that the soul of man is responsible alone to its Creator; that no man can stand between his fellowman and his Divine Master. The welcome with which his doctrine was met showed that the hollowness of the ground upon which men stood was felt. He died, but his work survived him. In this country a goodly band remained, and carried on what he had begun; and when they were silenced, his opinions were cherished in private, till on the introduction of the reformed doctrines they were lost in the broader stream. It is probable, indeed, that these secret dissentients within the English church largely contributed to the easy introduction of the reformed opinions here. On the Continent, too, his views found a home and a welcome. Carried into Bohemia immediately after his death, they there spread widely; nor did the martyrdom of John Huss stop their progress. The result was their accomplishment in the great Reformation.
The number of writings attributed to Wiclif, from tracts of a page up to large and elaborate works, which remain in MS. scattered through public libraries, is very great. Few of them have been printed, and it is not creditable to our literature that while the various societies established for the republication of the works of our earlier writers are loading their shelves with much worthless rubbish, only one work attributed to Wiclif (and that not known to be his) should have been printed. The Religious Tract Society, a few years back, published a volume of selections from his writings; but the language is modernized with very little judgment, and the work is of course of no value.
The authorities we have consulted for this sketch are Wiclif's own writings, so far as accessible to us; Walsingham, Knighton, and Wilkins; the Lives by Lewis and Vaughan; the Introduction to the 'Hexapla;' the various ecclesiastical histories; and the papers and prefaces by Dr. Todd.
image4
Parishioners, former pastors celebrate St. Benedict at 25
By Joyce Coronel | Oct. 28, 2010 | The Catholic Sun
Photos by J.D. Long-García
In a Church with more than 2,000 years worth of history behind it, a 25th anniversary may seem like a small thing to some.
For current and former parishioners at St. Benedict Parish in Ahwatukee, it was no small affair. At an Oct. 27, midweek Mass with Auxiliary Bishop Eduardo A. Nevares presiding, more than 100 of them came together with their pastor and former pastors to thank God for the life of the parish.
Fr. Gary Regula, pastor of St. Benedict for the last four years, welcomed the crowd and told those gathered the Mass would be concelebrated by some of the former pastors.
“They are faces that you’ve known, maybe faces that have grown a little older, but they still have the same desire to serve,” Fr. Regula said. “Welcome back.”
He also pointed to the future.
“We give thanks to God for the many gifts that have been bestowed upon us, for the many blessings we are called to share with one another,” Fr. Regula said. “And we ask God’s blessings on us so that we go out and continue to live this wonderful celebration.”
Bishop Nevares reflected on what the anniversary meant to the community.
“Twenty-five years as a parish family and as any family — a few ups and a few downs, but here we are for the glory of God,” he said. “Still being united, still continuing to listen to the word of God and continuing to be fed by His body and blood, soul and divinity in the holy Eucharist.”
The celebration, Bishop Nevares said, was not just an acknowledgement that they had reached the 25-year marker, but that they were part of a Church that traces its history all the way back to the original 12 Apostles.
“Just to think about that,” Bishop Nevares said. “We here are the disciples of the Lord today, just as they were 2,000 years ago, for Jesus Christ is the same yesterday today and forever.”
In an interview with The Catholic Sun, Fr. Pat Robinson, who was installed on Palm Sunday in 1993 when the parish was in crisis following a sexual abuse scandal, spoke of how the community had stuck together through thick and thin.
“It was a tough time but we hung together,” Fr. Robinson said. “The first days we kind of staggered, but we stayed on our feet and pulled together.”
Jay and Marcia Iole agreed and said hearing Fr. Robinson’s familiar booming voice stirred up fond memories. “You brought us back, just like a song,” Jay said.
“This parish is a great place to be,” Marcia added.
Dr. Mike Templeton, sporting his Boy Scout uniform — he’s assistant Scout master of the parish’s troop 118 — is another longtime parishioner. He said it was the community spirit he loved about St. Benedict.
“It’s not the priest, it’s not the building, it’s the people within the parish that make the parish,” he said. “And we have the best bunch of people here that are giving, caring and welcoming. It’s amazing.”
Fr. Dennis O’Rourke, who was pastor until 2006, recalled St. Benedict relocation from a neighborhood in Chandler to its present-day site just inside the western border of Phoenix in 2004. He remembered all the work that went into to building the new church.
“It’s great to be back and see so many familiar faces,” Fr. O’Rourke said.
More: www.catholicsun.org
ORDERING INFORMATION
Looking for a glossy/matte copy of this photo? Please call 602-354-2140 or send an e-mail for ordering information. Please note the photo's title when ordering. Download the order form here.
Copyright 2006-2010 The Catholic Sun. All rights reserved. This photo and all photos on this Web site credited to The Catholic Sun are provided for personal use only and may not be published, broadcasted, transmitted or sold without the expressed consent of The Catholic Sun.
Parishioners, former pastors celebrate St. Benedict at 25
By Joyce Coronel | Oct. 28, 2010 | The Catholic Sun
Photos by J.D. Long-García
In a Church with more than 2,000 years worth of history behind it, a 25th anniversary may seem like a small thing to some.
For current and former parishioners at St. Benedict Parish in Ahwatukee, it was no small affair. At an Oct. 27, midweek Mass with Auxiliary Bishop Eduardo A. Nevares presiding, more than 100 of them came together with their pastor and former pastors to thank God for the life of the parish.
Fr. Gary Regula, pastor of St. Benedict for the last four years, welcomed the crowd and told those gathered the Mass would be concelebrated by some of the former pastors.
“They are faces that you’ve known, maybe faces that have grown a little older, but they still have the same desire to serve,” Fr. Regula said. “Welcome back.”
He also pointed to the future.
“We give thanks to God for the many gifts that have been bestowed upon us, for the many blessings we are called to share with one another,” Fr. Regula said. “And we ask God’s blessings on us so that we go out and continue to live this wonderful celebration.”
Bishop Nevares reflected on what the anniversary meant to the community.
“Twenty-five years as a parish family and as any family — a few ups and a few downs, but here we are for the glory of God,” he said. “Still being united, still continuing to listen to the word of God and continuing to be fed by His body and blood, soul and divinity in the holy Eucharist.”
The celebration, Bishop Nevares said, was not just an acknowledgement that they had reached the 25-year marker, but that they were part of a Church that traces its history all the way back to the original 12 Apostles.
“Just to think about that,” Bishop Nevares said. “We here are the disciples of the Lord today, just as they were 2,000 years ago, for Jesus Christ is the same yesterday today and forever.”
In an interview with The Catholic Sun, Fr. Pat Robinson, who was installed on Palm Sunday in 1993 when the parish was in crisis following a sexual abuse scandal, spoke of how the community had stuck together through thick and thin.
“It was a tough time but we hung together,” Fr. Robinson said. “The first days we kind of staggered, but we stayed on our feet and pulled together.”
Jay and Marcia Iole agreed and said hearing Fr. Robinson’s familiar booming voice stirred up fond memories. “You brought us back, just like a song,” Jay said.
“This parish is a great place to be,” Marcia added.
Dr. Mike Templeton, sporting his Boy Scout uniform — he’s assistant Scout master of the parish’s troop 118 — is another longtime parishioner. He said it was the community spirit he loved about St. Benedict.
“It’s not the priest, it’s not the building, it’s the people within the parish that make the parish,” he said. “And we have the best bunch of people here that are giving, caring and welcoming. It’s amazing.”
Fr. Dennis O’Rourke, who was pastor until 2006, recalled St. Benedict relocation from a neighborhood in Chandler to its present-day site just inside the western border of Phoenix in 2004. He remembered all the work that went into to building the new church.
“It’s great to be back and see so many familiar faces,” Fr. O’Rourke said.
More: www.catholicsun.org
ORDERING INFORMATION
Looking for a glossy/matte copy of this photo? Please call 602-354-2140 or send an e-mail for ordering information. Please note the photo's title when ordering. Download the order form here.
Copyright 2006-2010 The Catholic Sun. All rights reserved. This photo and all photos on this Web site credited to The Catholic Sun are provided for personal use only and may not be published, broadcasted, transmitted or sold without the expressed consent of The Catholic Sun.
Avul Pakir Jainulabdeen "A. P. J." Abdul Kalam (Listeni/ˈæbdʊl kəˈlɑːm/; 15 October 1931 – 27 July 2015) was the 11th President of India from 2002 to 2007. A career scientist turned politician, Kalam was born and raised in Rameswaram, Tamil Nadu, and studied physics and aerospace engineering. He spent the next four decades as a scientist and science administrator, mainly at the Defence Research and Development Organisation (DRDO) and Indian Space Research Organisation (ISRO) and was intimately involved in India's civilian space program and military missile development efforts.[1] He thus came to be known as the Missile Man of India for his work on the development of ballistic missile and launch vehicle technology.[2][3][4] He also played a pivotal organizational, technical, and political role in India's Pokhran-II nuclear tests in 1998, the first since the original nuclear test by India in 1974.[5]
Kalam was elected as the 11th President of India in 2002 with the support of both the ruling Bharatiya Janata Party and the then-opposition Indian National Congress. Widely referred to as the "People's President,"[6] he returned to his civilian life of education, writing and public service after a single term. He was a recipient of several prestigious awards, including the Bharat Ratna, India's highest civilian honour.
While delivering a lecture at the Indian Institute of Management Shillong, Kalam collapsed and died from an apparent cardiac arrest on 27 July 2015, aged 83.[7] Thousands including national-level dignitaries attended the funeral ceremony held in his hometown of Rameshwaram, where he was buried with full state honours.[8]Avul Pakir Jainulabdeen Abdul Kalam was born on 15 October 1931 to a Tamil Muslim family in the pilgrimage centre of Rameswaram on Pamban Island, then in the Madras Presidency and now in the State of Tamil Nadu. His father Jainulabudeen was a boat owner and imam of a local mosque;[9] his mother Ashiamma was a housewife.[10][11][12][13] His father owned a ferry that took Hindu pilgrims back and forth between Rameswaram and the now uninhabited Dhanushkodi.[14][15] Kalam was the youngest of four brothers and one sister in his family.[16][17][18] His ancestors had been wealthy traders and landowners, with numerous properties and large tracts of land. Their business had involved trading groceries between the mainland and the island and to and from Sri Lanka, as well as ferrying pilgrims between the mainland and Pamban. As a result, the family acquired the title of "Mara Kalam iyakkivar" (wooden boat steerers), which over the years became shortened to "Marakier." With the opening of the Pamban Bridge to the mainland in 1914, however, the businesses failed and the family fortune and properties were lost over time, apart from the ancestral home.[19] By his early childhood, Kalam's family had become poor; at an early age, he sold newspapers to supplement his family's income.[20][20][21]
In his school years, Kalam had average grades but was described as a bright and hardworking student who had a strong desire to learn. He spent hours on his studies, especially mathematics.[21] After completing his education at the Schwartz Higher Secondary School, Ramanathapuram, Kalam went on to attend Saint Joseph's College, Tiruchirappalli, then affiliated with the University of Madras, from where he graduated in physics in 1954.[22] He moved to Madras in 1955 to study aerospace engineering in Madras Institute of Technology.[13] While Kalam was working on a senior class project, the Dean was dissatisfied with his lack of progress and threatened to revoke his scholarship unless the project was finished within the next three days. Kalam met the deadline, impressing the Dean, who later said to him, "I was putting you under stress and asking you to meet a difficult deadline".[23] He narrowly missed achieving his dream of becoming a fighter pilot, as he placed ninth in qualifiers, and only eight positions were available in the IAF.[24]
Career as a scientistAfter graduating from the Madras Institute of Technology in 1960, Kalam joined the Aeronautical Development Establishment of the Defence Research and Development Organisation (DRDO) as a scientist. He started his career by designing a small hovercraft, but remained unconvinced by his choice of a job at DRDO.[26] Kalam was also part of the INCOSPAR committee working under Vikram Sarabhai, the renowned space scientist.[13] In 1969, Kalam was transferred to the Indian Space Research Organisation (ISRO) where he was the project director of India's first Satellite Launch Vehicle (SLV-III) which successfully deployed the Rohini satellite in near-earth orbit in July 1980; Kalam had first started work on an expandable rocket project independently at DRDO in 1965.[1] In 1969, Kalam received the government's approval and expanded the programme to include more engineers.[25]
Kalam addresses engineering students at IIT Guwahati
In 1963–64, he visited NASA's Langley Research Center in Hampton, Virginia; Goddard Space Flight Center in Greenbelt, Maryland; and Wallops Flight Facility.[11][27] Between the 1970s and 1990s, Kalam made an effort to develop the Polar Satellite Launch Vehicle (PSLV) and SLV-III projects, both of which proved to be successful.
Kalam was invited by Raja Ramanna to witness the country's first nuclear test Smiling Buddha as the representative of TBRL, even though he had not participated in its development. In the 1970s, Kalam also directed two projects, Project Devil and Project Valiant, which sought to develop ballistic missiles from the technology of the successful SLV programme.[28] Despite the disapproval of the Union Cabinet, Prime Minister Indira Gandhi allotted secret funds for these aerospace projects through her discretionary powers under Kalam's directorship.[28] Kalam played an integral role convincing the Union Cabinet to conceal the true nature of these classified aerospace projects.[28] His research and educational leadership brought him great laurels and prestige in the 1980s, which prompted the government to initiate an advanced missile programme under his directorship.[28] Kalam and Dr V S Arunachalam, metallurgist and scientific adviser to the Defence Minister, worked on the suggestion by the then Defence Minister, R. Venkataraman on a proposal for simultaneous development of a quiver of missiles instead of taking planned missiles one after another.[29] R Venkatraman was instrumental in getting the cabinet approval for allocating ₹388 crores for the mission, named Integrated Guided Missile Development Programme (IGMDP) and appointed Kalam as the chief executive.[29] Kalam played a major part in developing many missiles under the mission including Agni, an intermediate range ballistic missile and Prithvi, the tactical surface-to-surface missile, although the projects have been criticised for mismanagement and cost and time overruns.[29][30]
Kalam served as the Chief Scientific Adviser to the Prime Minister and the Secretary of the Defence Research and Development Organisation from July 1992 to December 1999. The Pokhran-II nuclear tests were conducted during this period in which he played an intensive political and technological role. Kalam served as the Chief Project Coordinator, along with Rajagopala Chidambaram, during the testing phase.[11][31] Media coverage of Kalam during this period made him the country's best known nuclear scientist.[32] However, the director of the site test, K Santhanam, said that the thermonuclear bomb had been a "fizzle" and criticisied Kalam for issuing an incorrect report.[33] Both Kalam and Chidambaram dismissed the claims.[34]
In 1998, along with cardiologist Soma Raju, Kalam developed a low cost coronary stent, named the "Kalam-Raju Stent".[35][36] In 2012, the duo designed a rugged tablet computer for health care in rural areas, which was named the "Kalam-Raju Tablet".[37]
Presidency
Kalam served as the 11th President of India, succeeding K. R. Narayanan. He won the 2002 presidential election with an electoral vote of 922,884, surpassing the 107,366 votes won by Lakshmi Sahgal. His term lasted from 25 July 2002 to 25 July 2007.[38]
On 10 June 2002, the National Democratic Alliance (NDA) which was in power at the time, expressed that they would nominate Kalam for the post of President,[39][40] and both the Samajwadi Party and the Nationalist Congress Party backed his candidacy.[41][42] After the Samajwadi Party announced its support for Kalam, Narayanan chose not to seek a second term in office, leaving the field clear.[43] Kalam said of the announcement of his candidature:
I am really overwhelmed. Everywhere both in Internet and in other media, I have been asked for a message. I was thinking what message I can give to the people of the country at this juncture.[44]
On 18 June, Kalam filed his nomination papers in the Indian Parliament, accompanied by Vajpayee and his senior Cabinet colleagues.[45]
Kalam along with Vladimir Putin and Manmohan Singh during his presidency
The polling for the presidential election began on 15 July 2002 in Parliament and the state assemblies, with the media claiming that the election was a one-sided affair and Kalam's victory was a foregone conclusion; the count was held on 18 July.[46] Kalam became the 11th president of the Republic of India in an easy victory,[47] and moved into the Rashtrapati Bhavan after he was sworn in on 25 July.[48] Kalam was the third President of India to have been honoured with a Bharat Ratna, India's highest civilian honour, before becoming the President. Dr Sarvepalli Radhakrishnan (1954) and Dr Zakir Hussain (1963) were the earlier recipients of Bharat Ratna who later became the President of India.[49] He was also the first scientist and the first bachelor to occupy Rashtrapati Bhawan.[50]
During his term as president, he was affectionately known as the People's President,[51][52][53] saying that signing the Office of Profit Bill was the toughest decision he had taken during his tenure.[54][55] Kalam was criticised for his inaction in deciding the fate of 20 out of the 21 mercy petitions submitted to him during his tenure.[56] Article 72 of the Constitution of India empowers the President of India to grant pardons, and suspend or commute the death sentence of convicts on death row.[56][57] Kalam acted on only one mercy plea in his five-year tenure as president, rejecting the plea of rapist Dhananjoy Chatterjee, who was later hanged.[56] Perhaps the most notable plea was from Afzal Guru, a Kashmiri terrorist who was convicted of conspiracy in the December 2001 attack on the Indian Parliament and was sentenced to death by the Supreme Court of India in 2004.[57] While the sentence was scheduled to be carried out on 20 October 2006, the pending action on his mercy plea resulted in him remaining on death row.[57] He also took the controversial decision to impose President's Rule in Bihar in 2005.[58]
In September 2003, in an interactive session in PGI Chandigarh, Kalam supported the need of Uniform Civil Code in India, keeping in view the population of the country.[59][60][61][62]
At the end of his term, on 20 June 2007, Kalam expressed his willingness to consider a second term in office provided there was certainty about his victory in the 2007 presidential election.[63] However, two days later, he decided not to contest the Presidential election again stating that he wanted to avoid involving Rashtrapati Bhavan from any political processes.[64] He did not have the support of the left parties, Shiv Sena and UPA constituents, to receive a renewed mandate.[65][66]
Nearing the expiry of the term of the 12th President Pratibha Patil on 24 July 2012, media reports in April claimed that Kalam was likely to be nominated for his second term.[67][68][69] After the reports, social networking sites witnessed a number of people supporting his candidature.[70][71] The BJP potentially backed his nomination, saying that the party would lend their support if the Trinamool Congress, Samajwadi Party and Indian National Congress proposed him for the 2012 presidential election.[72][73] A month ahead of the election, Mulayam Singh Yadav and Mamata Banerjee also expressed their support for Kalam.[74] Days afterwards, Mulayam Singh Yadav backed out, leaving Mamata Banerjee as the solitary supporter.[75] On 18 June 2012, Kalam declined to contest the 2012 presidential poll. He said of his decision not to do so:
Many, many citizens have also expressed the same wish. It only reflects their love and affection for me and the aspiration of the people. I am really overwhelmed by this support. This being their wish, I respect it. I want to thank them for the trust they have in me.[76]
Post-presidency
After leaving office, Kalam became a visiting professor at the Indian Institute of Management Shillong, the Indian Institute of Management Ahmedabad, and the Indian Institute of Management Indore; an honorary fellow of Indian Institute of Science, Bangalore;[77] chancellor of the Indian Institute of Space Science and Technology Thiruvananthapuram; professor of Aerospace Engineering at Anna University; and an adjunct at many other academic and research institutions across India. He taught information technology at the International Institute of Information Technology, Hyderabad, and technology at Banaras Hindu University and Anna University.[78]
In May 2012, Kalam launched a programme for the youth of India called the What Can I Give Movement, with a central theme of defeating corruption.[79][80]
In 2011, Kalam was criticised by civil groups over his stand on the Koodankulam Nuclear Power Plant; he supported the establishment of the nuclear power plant and was accused of not speaking with the local people.[81] The protesters were hostile to his visit as they perceived to him to be a pro-nuclear scientist and were unimpressed by the assurances provided by him regarding the safety features of the plant.[82]
Death
Kalam at Bijnor a week before his death
Wikinews has related news: Former Indian president APJ Abdul Kalam dies at age 83
On 27 July 2015, Kalam travelled to Shillong to deliver a lecture on "Creating a Livable Planet Earth" at the Indian Institute of Management Shillong. While climbing a flight of stairs, he experienced some discomfort, but was able to enter the auditorium after a brief rest.[83] At around 6:35 p.m. IST, only five minutes into his lecture, he collapsed.[84][85] He was rushed to the nearby Bethany Hospital in a critical condition; upon arrival, he lacked a pulse or any other signs of life.[84] Despite being placed in the intensive care unit, Kalam was confirmed dead of a sudden cardiac arrest at 7:45 p.m IST.[84][86][87] His last words, to his aide Srijan Pal Singh, were reportedly: "Funny guy! Are you doing well?"[88]
Following his death, Kalam's body was airlifted in an Indian Air Force helicopter from Shillong to Guwahati, from where it was flown to New Delhi on the morning of 28 July in an air force C-130J Hercules. The flight landed at Palam Air Base that afternoon and was received by the President, the Prime Minister, Chief Minister of Delhi Arvind Kejriwal, and the three service chiefs of the Indian Armed Forces, who laid wreaths on Kalam's body.[89] His body was then placed on a gun carriage draped with the Indian flag and taken to his Delhi residence at 10 Rajaji Marg; there, the public and numerous dignitaries paid homage, including former prime minister Manmohan Singh, Congress President Sonia Gandhi and Vice-President Rahul Gandhi, and Uttar Pradesh Chief Minister Akhilesh Yadav.[90]
On the morning of 29 July, Kalam's body, wrapped in the Indian flag, was taken to Palam Air Base and flown to Madurai in an air force C-130J aircraft, arriving at Madurai Airport that afternoon. His body was received at the airport by the three service chiefs and national and state dignitaries, including cabinet ministers Manohar Parrikar, Venkaiah Naidu, Pon Radhakrishnan and the governors of Tamil Nadu and Meghalaya, K Rosaiah and V. Shanmuganathan. After a brief ceremony, Kalam's body was flown by air force helicopter to the town of Mandapam, from where it was taken in an army truck to his hometown of Rameswaram. Upon arriving at Rameswaram, his body was displayed in an open area in front of the local bus station to allow the public to pay their final respects until 8 p.m. that evening.[91][92]
On 30 July 2015, the former President was laid to rest at Rameswaram's Pei Karumbu Ground with full state honours. Over 350,000 people attended the last rites, including the Prime Minister, the governor of Tamil Nadu and the chief ministers of Karnataka, Kerala and Andhra Pradesh.[93][94]
Reactions
Prime Minister Narendra Modi lays a wreath at Kalam's body, on arrival at Palam Air Base.
India reacted to Kalam's death with an outpouring of grief; numerous tributes were paid to the former President across the nation and on social media.[95] The Government of India declared a seven-day state mourning period as a mark of respect.[96] President Pranab Mukherjee, Vice President Hamid Ansari, Home Minister Rajnath Singh, and other leaders condoled the former President's demise.[86] Prime Minister Narendra Modi said "[Dr. Kalam's] death is a great loss to the scientific community. He took India to great heights. He showed the way."[97] Former Prime Minister Dr. Manmohan Singh, who had served as prime minister under Kalam, said, "our country has lost a great human being who made phenomenal contributions to the promotion of self reliance in defence technologies. I worked very closely with Dr. Kalam as prime minister and I greatly benefited from his advice as president of our country. His life and work will be remembered for generations to come."[98] ISRO chairman A. S. Kiran Kumar called his former colleague "a great personality and a gentleman", while former chairman G. Madhavan Nair described Kalam as "a global leader" for whom "the downtrodden and poor people were his priority. He always had a passion to convey what is in his mind to the young generation", adding that his death left a vacuum which none could fill.[99][100]
South Asian leaders expressed condolences and lauded the late statesman. The Bhutanese government ordered the country's flags to fly at half-staff to mourn Kalam's death, and lit 1000 butter lamps in homage. Bhutanese Prime Minister Tshering Tobgay expressed deep sadness, saying Kalam "was a leader greatly admired by all people, especially the youth of India who have referred to him as the people's President".[101] Bangladesh Prime Minister Sheikh Hasina described Kalam as "a rare combination of a great statesman, acclaimed scientist, and a source of inspiration to the young generation of South Asia" and termed his death an "irreparable loss to India and beyond". Bangladesh Nationalist Party chief Khaleda Zia said "as a nuclear scientist, he engaged himself in the welfare of the people". Ashraf Ghani, the President of Afghanistan, called Kalam "an inspirational figure to millions of people," noting that "we have a lot to learn from his life". Nepalese Prime Minister Sushil Koirala recalled Kalam's scientific contributions to India: "Nepal has lost a good friend and I have lost an honoured and ideal personality." The President of Pakistan, Mamnoon Hussain, and Prime Minister of Pakistan Nawaz Sharif also expressed their grief and condolences on his death.[102][103][104] The President of Sri Lanka, Maithripala Sirisena, also expressed his condolences. "Dr. Kalam was a man of firm conviction and indomitable spirit, and I saw him as an outstanding statesman of the world. His death is an irreparable loss not only to India but to the entire world."[105] Maldivian President Abdulla Yameen and Vice President Ahmed Adheeb condoled Kalam's death, with Yameen naming him as a close friend of the Maldives who would continue to be an inspiration to Indians and generations of South Asians. Former president Maumoon Abdul Gayoom, who had made an official visit to India during Kalam's presidency, termed his demise as a great loss to all of humankind.[106] The Commander-in-Chief of the Myanmar Armed Forces, Senior General Min Aung Hlaing, expressed condolences on behalf of the Myanmar government.[107] The Dalai Lama expressed his sadness and offered condolences and prayers, calling Kalam's death "an irreparable loss".[108]
Kathleen Wynne, the Premier of Ontario, which Kalam had visited on numerous occasions, expressed "deepest condolences ... as a respected scientist, he played a critical role in the development of the Indian space program. As a committed educator, he inspired millions of young people to achieve their very best. And as a devoted leader, he gained support both at home and abroad, becoming known as 'the people's President'. I join our Indo–Canadian families, friends, and neighbours in mourning the passing of this respected leader."[109] United States President Barack Obama extended "deepest condolences to the people of India on the passing of former Indian President Dr. APJ Abdul Kalam", and highlighted his achievements as a scientist and as a statesman, notably his role in strengthening U.S.–India relations and increasing space cooperation between the two nations. "Suitably named 'the People's President', Dr. Kalam's humility and dedication to public service served as an inspiration to millions of Indians and admirers around the world."[110] Russian President Vladimir Putin expressed sincere condolences and conveyed his sympathy and support "to the near and dear ones of the deceased leader, to the government, and entire people of India". He remarked on Kalam's outstanding "personal contribution to the social, economic, scientific, and technical progress of India and in ensuring its national security," adding that Dr. Kalam would be remembered as a "consistent exponent of closer friendly relations between our nations, who has done a lot for cementing mutually beneficial Russian–Indian cooperation."[111] Other international leaders—including former Indonesian president Susilo Bambang Yudhoyono, Malaysian Prime Minister Najib Razak, Singaporean Prime Minister Lee Hsien Loong, President of the United Arab Emirates Sheikh Khalifa bin Zayed Al Nahyan, and Vice President and Prime Minister of the United Arab Emirates and emir of Dubai Sheikh Mohammed bin Rashid Al Maktoum—also paid tribute to Kalam.[112][113] In a special gesture, Secretary-General of the United Nations Ban Ki-moon visited the Permanent Mission of India to the UN and signed a condolence book. "The outpouring of grief around the world is a testament of the respect and inspiration he has garnered during and after his presidency. The UN joins the people of India in sending our deepest condolences for this great statesman. May he rest in peace and eternity", Ban wrote in his message.[114]
Personal life
Kalam was the youngest of five siblings, the eldest of whom was a sister, Asim Zohra (d. 1997), followed by three elder brothers: Mohammed Muthu Meera Lebbai Maraikayar (b. 1916; aged 99), Mustafa Kamal (d. 1999) and Kasim Mohammed (d. 1995).[115] He was extremely close to his elder siblings and their extended families throughout his life, and would regularly send small sums of money to his older relations, himself remaining a lifelong bachelor.[115][116]
Kalam was noted for his integrity and his simple lifestyle.[116] He never owned a television, and was in the habit of rising at 6:30 or 7 a.m and sleeping by 2 a.m.[117] His few personal possessions included his books, his veena, some articles of clothing, a CD player and a laptop; at his death, he left no will, and his possessions went to his eldest brother, who survived him.[118][119]
In the 2011 Hindi film I Am Kalam, Kalam is portrayed as a positive influence on a poor but bright Rajasthani boy named Chhotu, who renames himself Kalam in honour of his idol.[120]
Religious and spiritual views
Religion and spirituality were very important to Kalam throughout his life.[121] In fact, he made his own spiritual journey the subject of his final book, Transcendence: My Spiritual Experiences with Pramukh Swamiji.[122][123]
Islam
A proud and practicing Muslim, daily namāz and fasting during Ramadan were integral to Kalam's life.[9][124][125] His father, the imam of a mosque in his hometown of Rameswaram, had strictly instilled these Islamic customs in his children.[9] His father had also impressed upon the young Kalam the value of interfaith respect and dialogue. As Kalam recalled: "Every evening, my father A.P. Jainulabdeen, an imam, Pakshi Lakshmana Sastry, the head priest of the Ramanathaswamy Hindu temple, and a church priest used to sit with hot tea and discuss the issues concerning the island."[122][126] Such early exposure convinced Kalam that the answers to India's multitudinous issues lay in "dialogue and cooperation" among the country's religious, social, and political leaders.[124] Moreover, since Kalam believed that "respect for other faiths" was one of the key cornerstones of Islam, he was fond of saying: "For great men, religion is a way of making friends; small people make religion a fighting tool."[127]
Syncretism
One component of Kalam's widespread popularity among diverse groups in India, and an enduring aspect of his legacy, is the syncretism he embodied in appreciating various elements of the many spiritual and cultural traditions of India.[124][125][128][129] In addition to his faith in the Koran and Islamic practice, Kalam was well-versed in Hindu traditions; he learnt Sanskrit,[130][131] read the Bhagavad Gita[132][133] and he was a vegetarian.[134] Kalam also enjoyed writing Tamil poetry, playing the veena (a South Indian string instrument),[135] and listening to Carnatic devotional music every day.[125] In 2002, in one of his early speeches to Parliament after becoming President, he reiterated his desire for a more united India, stating that "[d]uring the last one year I met a number of spiritual leaders of all religions ... [and] I would like to endeavour to work for bringing about unity of minds among the divergent traditions of our country".[128] Describing Kalam as a unifier of diverse traditions, Congress leader Shashi Tharoor stated, "Kalam was a complete Indian, an embodiment of the eclecticism of India's heritage of diversity".[125] BJP leader L. K. Advani concurred that Kalam was "the best exemplar of the Idea of India, one who embodied the best of all the cultural and spiritual traditions that signify India's unity in immense diversity. This was most strikingly evident in the last book he wrote, presciently titled Transcendence: My Spiritual Experiences with Pramukh Swami.[129]
Pramukh Swami as Guru
Kalam's desire to meet spiritual leaders to help create a more prosperous, spiritual, and unified India was what initially led him to meet Pramukh Swami, the Hindu guru of the BAPS Swaminarayan Sampradaya, who Kalam would come to consider his ultimate spiritual teacher and guru.[122][124] The first of eight meetings between Kalam and Pramukh Swami over a fourteen-year period took place on 30 June 2001 in New Delhi, during which Kalam described being immediately drawn to Pramukh Swami's simplicity and spiritual purity.[136] Kalam stated that he was inspired by Pramukh Swami throughout their numerous interactions. One such incident occurred the day following the terrorist attack on BAPS' Akshardham, Gandhinagar complex in September 2002; Pramukh Swami prayed for, and sprinkled holy water upon, the sites of all of the deceased, including the terrorists, demonstrating the view that all human life is sacred. Kalam recalled being moved by Pramukh Swami's equanimity and compassion, citing this incident as one of his motivations for writing Transcendence: My Spiritual Experiences with Pramukh Swamiji.[137] Summarizing the effect that Pramukh Swami had on him, Kalam stated that "[Pramukh Swami] has indeed transformed me. He is the ultimate stage of the spiritual ascent in my life ... Pramukh Swamiji has put me in a God-synchronous orbit. No manoeuvres are required any more, as I am placed in my final position in eternity."[124][138] Following Kalam's death a month after his final book was released, co-author Arun Tiwari pointed to this passage as potentially prophetic and premonitory of Kalam's death.[139]
Writings
A P J Abdul Kalam delivering a speech
In his book India 2020, Kalam strongly advocated an action plan to develop India into a "knowledge superpower" and a developed nation by the year 2020. He regarded his work on India's nuclear weapons programme as a way to assert India's place as a future superpower.[140]
I have identified five areas where India has a core competence for integrated action: (1) agriculture and food processing; (2) education and healthcare; (3) information and communication technology; (4) infrastructure, reliable and quality electric power, surface transport and infrastructure for all parts of the country; and (5) self-reliance in critical technologies. These five areas are closely inter-related and if advanced in a coordinated way, will lead to food, economic and national security.
Kalam describes a "transformative moment" in his life when he asked Pramukh Swami, the guru of the BAPS Swaminarayan Sampradaya, how India might realize this five-pronged vision of development. Pramukh Swami's answer—to add a sixth area developing faith in God and spirituality to overcome the current climate of crime and corruption—became the spiritual vision for the next 15 years Kalam's life, which he describes in his final book, Transcendence: My Spiritual Experiences with Pramukh Swamiji, published just a month before his death.[136]
It was reported that there was considerable demand in South Korea for translated versions of books authored by him.[141]
Kalam took an active interest in other developments in the field of science and technology, including a research programme for developing biomedical implants. He also supported open source technology over proprietary software, predicting that the use of free software on a large scale would bring the benefits of information technology to more people.[142]
Kalam set a target of interacting with 100,000 students during the two years after his resignation from the post of scientific adviser in 1999.[21] He explained, "I feel comfortable in the company of young people, particularly high school students. Henceforth, I intend to share with them experiences, helping them to ignite their imagination and preparing them to work for a developed India for which the road map is already available."[21]
Awards and honours
An Indian Post commemorative postage stamp on A. P. J. Abdul Kalam - issued on October 15, 2015
Kalam received honorary doctorates from 40 universities.[143][144] The Government of India honoured him with the Padma Bhushan in 1981 and the Padma Vibhushan in 1990 for his work with ISRO and DRDO and his role as a scientific advisor to the Government.[145] In 1997, Kalam received India's highest civilian honour, the Bharat Ratna, for his contribution to the scientific research and modernisation of defence technology in India.[146] In 2013, he was the recipient of the Von Braun Award from the National Space Society "to recognize excellence in the management and leadership of a space-related project".[147]
Following his death, Kalam received numerous tributes. The Tamil Nadu state government announced that his birthday, 15 October, would be observed across the state as "Youth Renaissance Day;" the state government further instituted the "Dr. A.P.J. Abdul Kalam Award," constituting an 8-gram gold medal, a certificate and ₹500,000 (US$7,400). The award will be awarded annually on Independence Day, beginning in 2015, to residents of the state with achievements in promoting scientific growth, the humanities or the welfare of students.[148]
On occasion of his birth day (2015), CBSE has given the topics on his name in the CBSE expression series.[149]
The Prime Minister, Mr. Narendra Modi released the commemorative postal stamps on the former President of India, Dr. A.P.J. Abdul Kalam, on his 84th birth anniversary celebrations, at DRDO Bhawan, in New Delhi on October 15, 2015.
Educational and scientific institutions
Several educational and scientific institutions and other locations were renamed or named in honour of Kalam following his death.
An agricultural college at Kishanganj, Bihar, was renamed the "Dr. Kalam Agricultural College, Kishanganj" by the Bihar state government on the day of Kalam's funeral. The state government also announced it would name a proposed science city after Kalam.[150]
Uttar Pradesh Technical University (UPTU) was renamed "A.P.J. Abdul Kalam Technical University" by the Uttar Pradesh state government.[151]
A.P.J. Abdul Kalam Memorial Travancore Institute of Digestive Diseases, a new research institute in Kollam city, Kerala attached to the Travancore Medical College Hospital.[152]
A new academic complex at Mahatma Gandhi University in Kerala.[153]
A new science centre and planetarium in Lawspet, Puducherry.[154]
India and the US have launched the Fulbright-Kalam Climate Fellowship In September 2014. The first call for applicants was announced on Friday March 12, 2016, for the fellowship which will enable up to 6 Indian PhD students and post-doctoral researchers to work with US host institutions for a period of 6–12 months. The fellowship will be operated by the binational US-India Educational Foundation (USIEF) under theFulbright programme.[155]
Island
Wheeler Island, a national missile test site in Odisha, was renamed Abdul Kalam Island in September 2015.[156]
Zhong Xin is a preacher at a house church in Mainland China. He has believed in the Lord for many years, and has been suffering capture and persecution of the CCP. He hates the CCP deeply and has already seen clearly that the CCP is a satanic regime treating God as its enemy. In recent years, he has seen that the Chinese Communist government and the religious world have persisted in wildly condemning, capturing, and persecuting the Church of the Eastern Lightning. But the Eastern Lightning not only survives, but also continues to thrive and grow. He thinks it is unbelievable and starts to reflect: Is the Eastern Lightning the appearance and work of the Lord? Zhong Xin also finds that what the CCP and the religious world speak to condemn the Eastern Lightning are all rumors and lies. In order to find out the truth, he leads brothers and sisters to investigate the Eastern Lightning. After the fellowship of the preachers fromthe Church of Almighty God, most of them firmly believe that the words expressed by Almighty God are the truth and the voice of God. Almighty God is the return of the Lord Jesus. However, the Church of Almighty God is suppressed and condemned by the Chinese Communist government and is wildly opposed and condemned by the religious pastors and elders. Faced with this situation, some are confused: Since the work of Almighty God is the true way, why does it suffer the furious resistance and condemnation of those in power and the religious world? Through reading Almighty God's words and listening to the fellowship of the preachers from the Church of Almighty God, these brothers and sisters understand the source of mankind's resistance of God, and see clearly that why the road to the heavenly kingdom is so perilous. They have discernment in the truth-hating and God-opposing essence of the satanic CCP regime and the religious leaders. In the end, Zhong Xin and others free themselves from the control and bondage of Satan's influence without hesitation. They accept Almighty God's work in the last days and truly return before God's throne.
Parishioners, former pastors celebrate St. Benedict at 25
By Joyce Coronel | Oct. 28, 2010 | The Catholic Sun
Photos by J.D. Long-García
In a Church with more than 2,000 years worth of history behind it, a 25th anniversary may seem like a small thing to some.
For current and former parishioners at St. Benedict Parish in Ahwatukee, it was no small affair. At an Oct. 27, midweek Mass with Auxiliary Bishop Eduardo A. Nevares presiding, more than 100 of them came together with their pastor and former pastors to thank God for the life of the parish.
Fr. Gary Regula, pastor of St. Benedict for the last four years, welcomed the crowd and told those gathered the Mass would be concelebrated by some of the former pastors.
“They are faces that you’ve known, maybe faces that have grown a little older, but they still have the same desire to serve,” Fr. Regula said. “Welcome back.”
He also pointed to the future.
“We give thanks to God for the many gifts that have been bestowed upon us, for the many blessings we are called to share with one another,” Fr. Regula said. “And we ask God’s blessings on us so that we go out and continue to live this wonderful celebration.”
Bishop Nevares reflected on what the anniversary meant to the community.
“Twenty-five years as a parish family and as any family — a few ups and a few downs, but here we are for the glory of God,” he said. “Still being united, still continuing to listen to the word of God and continuing to be fed by His body and blood, soul and divinity in the holy Eucharist.”
The celebration, Bishop Nevares said, was not just an acknowledgement that they had reached the 25-year marker, but that they were part of a Church that traces its history all the way back to the original 12 Apostles.
“Just to think about that,” Bishop Nevares said. “We here are the disciples of the Lord today, just as they were 2,000 years ago, for Jesus Christ is the same yesterday today and forever.”
In an interview with The Catholic Sun, Fr. Pat Robinson, who was installed on Palm Sunday in 1993 when the parish was in crisis following a sexual abuse scandal, spoke of how the community had stuck together through thick and thin.
“It was a tough time but we hung together,” Fr. Robinson said. “The first days we kind of staggered, but we stayed on our feet and pulled together.”
Jay and Marcia Iole agreed and said hearing Fr. Robinson’s familiar booming voice stirred up fond memories. “You brought us back, just like a song,” Jay said.
“This parish is a great place to be,” Marcia added.
Dr. Mike Templeton, sporting his Boy Scout uniform — he’s assistant Scout master of the parish’s troop 118 — is another longtime parishioner. He said it was the community spirit he loved about St. Benedict.
“It’s not the priest, it’s not the building, it’s the people within the parish that make the parish,” he said. “And we have the best bunch of people here that are giving, caring and welcoming. It’s amazing.”
Fr. Dennis O’Rourke, who was pastor until 2006, recalled St. Benedict relocation from a neighborhood in Chandler to its present-day site just inside the western border of Phoenix in 2004. He remembered all the work that went into to building the new church.
“It’s great to be back and see so many familiar faces,” Fr. O’Rourke said.
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‘Art for Peace Exhibition’ in Baghdad: Expressions of Peace, Reconciliation and Hope
Baghdad, 3 March 2017 - The beauty of Iraq truly stems from the roots of the country’s rich, historical culture. Despite the fact that Iraq is currently embroiled in a battle to weed out the terrorist group Daesh from its soil and the fact that Baghdad has to endure the brunt of frequent bombings and terrorist attacks, Iraq boasts a rather vibrant, elegant, expressive, artistic and peaceful cultural scene. It is this part of Iraq that brings together people from all walks of life - irrespective of age, creed, colour, race, or gender - in the spirit of oneness, an energetic spirit that binds one another to appreciate the peace, joy, comfort and neutrality that art brings to one’s imagination. The Art for Peace Exhibition in Baghdad, organised by the United Nations Mission for Iraq (UNAMI), in partnership with the National Reconciliation Committee of the Prime Minister’s office, could not have made this notion any clearer.
Held on Friday 03 March 2017 in the courtyard of the Baghdadi Cultural Centre located in the heart of Al-Mutannabi Street - one of the oldest and best known streets in Baghdad and affectionately referred to as the historical literary jewel in the city - over 70 paintings, caricatures, and photographs by Iraqi artists were on display. While each artist used a different medium of expression, the unifying factor was that each admirable simple piece of work expressed hope for peace among all the people in Iraq, and the yearning of peace and reconciliation for the future to build a free and flourishing world for generations to come. The Iraqi painters, photographers and caricaturists who participated in this first-ever Art for Peace project were commissioned to produce works that portrayed their messages for peaceful coexistence and harmony, reconciliation and hope.
The event itself is a stark illustration of the resilience of Iraqis who are enduring a devastating conflict with the terrorist Daesh group which is in its last throes in Mosul, and a terrorist bombing campaign that is deliberately targeting civilians in Baghdad and elsewhere. It shows that despite the ongoing conflict in Iraq, art remains the language that brings people together in peace and reconciliation. It also serves to counter the destruction by Daesh of historic sites and work of art work in the areas they controlled.
At the exhibition, the Deputy Special Representative of the United Nations Secretary-General for Iraq (DSRSG) for Political and Electoral Affairs, Mr. György Busztin, reiterated the importance of art in disseminating messages of peace, reconciliation, tolerance and coexistence. “Such endeavours by talented Iraqi artists, illustrators, painters and photographers transcends ethnic and sectarian differences and constitute the bedrock for an inclusive national reconciliation that will usher in the stability and prosperity for all Iraqis”.
Raed Hassan, a young Iraqi caricaturist spends his time drawing images that are graphic and emotional but which carry explicit messages. He easily narrates how “having a peaceful Iraq is all that he wants, especially for the future of his children”. Mr. Hassan pointed to one of his images – one in which there is a long queue of people, albeit mostly men, who seem to be in despair and a prominent syringe jutting into the leader’s head, inscribed with the words “Peace”. Mr. Hassan is very attached to this piece of work and in probing him for a reason, he simply states: “Study the caricature carefully and see the simplicity of it all – all we need in Iraq is for everyone to inject the idea of peace in their minds, to be rid of all the evil and harmful notions, and to thus clean our minds and hearts so that ‘peace’ can filter into every vein and bone in our bodies”.
“What could be more powerful than this?” he asks.
As the winter clouds gave way to a clear blue sunny sky, the colours on the oil paintings on display were easily entwined in the warmth of the sun’s rays. Mohammed Musayir stood patiently next to his paintings, many of which portrayed his thoughts on reconciliation among all Iraqis. The one painting that stood out depicted tolerance of faith, with Mohammed saying that “faith has no face – which is why the lady in my painting has no face. She could represent Islam by the Abaya she adorns, or she could tell the story of Christianity with the Holy Cross laid across her face. In the background, I have the places of worship for both faiths – open and inviting for all who choose to unite and live in peace, dignity and harmony”.
As Mr. Musayer shares his hopes for peaceful coexistence in Iraq, his thoughts are a reminder that engaging in dialogue, creating awareness and promoting tolerance and acceptance among peoples of different faiths, beliefs and cultures are key stepping stones towards building a hopeful and peaceful society in Iraq and across the globe.
After Baghdad, the Art for Peace travelling exhibition will be on display throughout March and April 2017 in the following Iraqi governorates: Babil, Karbala, Thi-Qar, Missan, Basrah, Diyala, Salah Al-din and Erbil.
Source and photos: UNAMI PIO
Until Armageddon my dear one we are Between two Worlds
Letters from Kiara by JasMine Snow
Until the Fear and Inspiring Day of Armageddon strikes an unsuspecting world we are presently living Between two Worlds. The old system of things is our present reality. The New Earth is yet to be ushered into existence after God's divine and selective war.
Granted by the power from the One that is Love, I am able to see between two worlds. I am to fulfill my commission as a Seer of the true God of heaven and earth. Only by means of the Word alive I am able to see by God's eye view. He is the one showing me through Shiloh's light. God sent forth Jesus Christ as the light in dark-places already once. Jesus did conquer the world upon his death once for all times in the flesh. Come see by God's light, look between two worlds. Between two world's God shows us by giving to us the free gift of His holy spirit opening up our eyesight with understanding. Do you see the light shinning forth as a lamp to your foot?
A great crowd unnumbered of "other sheep" will be the humans to survive along with some of the remaining John class on earth come Armageddon. Earth bound humans will live life on earth; the remaining John class will die in their fleshly soul. The other sheep companions are of the anointed as they are heaven bound come their death in the flesh each one of them is automatically resurrected, instantly as a twinkling of the eye they are resurrected into a spirit form having a celestial body and they are commissioned to be the Ambassadors of Christ Jesus His Bride Class is the 144,000 and it is Jesus who is their Kingly Bridegroom chosen by the Eternal King Yahweh/Jehovah.
Both sheep folds have been selected by their own will to do the work towards the infinite Kingdom of God by submitting to God's Will as sheep following the fine Shepherd where ever he goes. Both sheep folds work as one divinely commissioned by the true God of heaven through His Christ to be of lion-hearted courage. Let us therefore be of lion-hearted courage my dear one in teaching and living accordingly to God's counsel of direction. Teaching all the prophecies proclaimed by the One that is Love in truth and holding His Word aright with nothing to be ashamed of as He is our Grand Creator of the universe. And it is Love that rules over His people before and after the Great War of Armageddon. This selective war has been prophesied to take place on this planet we know as earth. I am gentle towards all as I bring you good news from Love Himself and it is His King Shiloh that accompanies me on this journey to remembering Jerusalem as I am between two worlds in search of my dear one, my boy companion I call Charlie.
Love itself is reaching its strong hand out towards you that you to may find the Key of Light. Agape is a principled love. It is known as the most powerful love of all. In the end Agape will win.
It has been prophesied that Love will not fail. The love of God is what is in motion, rescuing Yohnah and Kiara. True Love Is Practical: "Let us love, neither in word nor with the tongue, but in deed and truth." 1 John 3:18.
Charlie Yohnah and Kiara are presently in the Dark World awaiting a New Earth to be built up under the New Heavens; we are between Worlds.
God’s revealing Word is rich in flavors by His intrigue of prophecy in progress.
The world as we have known it is about to change drastically-it is passing away. A new heaven and a new earth will be put in its place. Our days are the final part of the days. What an exciting time we are living in, according to biblical chronology we are in the End of Days. This time period End of Days is short lived and what is to follow is the Greatest Tempest (the whirlwind of Yahweh living God of heaven and earth has had all these things written down a fore-time to ever hit the earth and the sea of mankind. Within the Ancient Scrolls God is speaking to us by means of His Word. This will be in the day [end of days] when God through Christ Jesus, judges, the secret things of the heart, according to the good news being declared.
"Through these things he has freely given to us the precious and very grand promises, that through these YOU may become sharers in divine nature, having escaped from the corruption that is in the world through lust. Yes, for this very reason, by YOUR contributing in response all earnest effort, supply to YOUR faith virtue, to [YOUR] virtue knowledge, to [YOUR] knowledge self-control, to [YOUR] self-control endurance, to [YOUR] endurance godly devotion, to [YOUR] godly devotion brotherly affection, to [YOUR] brotherly affection love. For if these things exist in YOU and overflow, they will prevent YOU from being either inactive or unfruitful regarding the accurate knowledge of our Lord Jesus Christ. For if these things are not present in anyone, he is blind, shutting his eyes [to the light], and has become forgetful of his cleansing from his sins long ago. For this reason, all the more do YOUR utmost to make the calling and choosing of YOU sure for yourselves; for if YOU keep on doing these things YOU will by no means ever fail. 2 Peter 1: 4-10.
Imagine such a storm that none other will ever be comparable. The heavens boast of such a war by ‘the signs of the times’ we are now living. God’s people of the earthly servants here on earth do not take a physical part in this battle. It has been written: "For though we walk in the flesh, we do not wage warfare according to what we are in the flesh. For the weapons of our warfare are not fleshly, but powerful by God for overturning strongly entrenched things. For we are overturning reasoning and every lofty thing raised up against the knowledge of God; and we are bringing every thought into captivity to make it obedient to the Christ." 2 Corinthians 10: 2-5.
We are in the last days for in my hand I carry these very scrolls and from a time long ago in which these very things have been predicted. The prediction prophesies that the Great Storm ‘arrives on time’ in our days; this warfare will destroy all of God’s enemies. The Good News is the end of the world, not the end of planet earth neither is it the end of mankind. The World refers to the world of people rejecting God by opposing God’s Kingdom Rule of Sovereignty.
The world does not recognize Christ Jesus as God’s only Begotten Son, the Son of God. In fact they (the world) neither want to acknowledge the God of Christ Jesus as being the Almighty Sovereign Lord. Instead they have chosen to remain in the dark where light does not shine forth. Light by God shines forth alone from God’s Truth. One must recognize the true positions of God the Almighty and His Son Christ Jesus. The world and its ruler will end in this old system of things, who then will remain: "Furthermore, the world is passing away and so is its desire, but he that does the will of God remains forever." 1 John 2: 17.
The world's ruler is identified as Satan the Devil the Red Fiery Dragon: "Now there is a judging of this world; now the ruler of this world will be cast out. . . . then concerning judgment, because the ruler of this world has been judged. " John 12: 31; 16: 11. Who is this great dragon? He is the ruler of this world.
Let God's Word of Ancient Scroll continue to answer us: "So down the great dragon was hurled, the original serpent, the one called Devil and Satan, who is misleading the entire inhabited earth; he was hurled down to the earth, and his angels were hurled down with him." Revelation 12: 9.
What are we to do to be protected form the Fiery Red Dragon?
"Subject yourselves, therefore, to God; but oppose the Devil, and he will flee from YOU. James 4: 7.
What is God's Will for us: "For this is what God wills, the sanctifying of YOU, that YOU abstain from fornication; that each one of YOU should know how to get possession of his own vessel in sanctification and honor, not in covetous sexual appetite such as also those nations have which do not know God; that no one go to the point of harming and encroach upon the rights of his brother in this matter, because Jehovah is one who exacts punishment for all these things, just as we told YOU beforehand and also gave YOU a thorough witness. For God called us, not with allowance for uncleanness, but in connection with sanctification. So, then, the man that shows disregard is disregarding, not man, but God, who puts his holy spirit in YOU." 1 Thessalonians 4: 3-8.
The Devil and his demons know that wrong thoughts if not expelled from our mind will lead humans to behave immorally, like the demons themselves.
Who are the Devil's Demons: "And the angels that did not keep their original position but forsook their own proper dwelling place he has reserved with eternal bonds under dense darkness for the judgment of the great day." Jude 6.
I ask the Almighty Spirit in the sky through Jesus Christ sincerely by the Power of prayer hope, faith & Love will find you my dear one.
Charlie Yohnah, come home to me by walking in the Name of the One called Jehovah God of Armies. Love is being infused into me by Love's spirit working its way into the deepest part of the One-Heart of my dear one’s memory bank through the Sonly King. By going in prayer through the Son of God our Mediator from the true God, I am able to reach you, beautiful Charlie Yohnah by you hearing the Word alive of God's prophecies. You have been given a burgundy bound leather bible with gold leaf pages as a present from your girl companion. On the day you recognize her to be your eternal mate you will ask her to be your forever mate. By responding to Kiara's letters written for you in the old world; you will first be putting your foot forward that you may actually find the Father of Ancient Days our God of heaven by reading the bible. It is by God's counsel reflecting His Son Jesus Christ we are told to follow in these footsteps by the steps of the only resurrected Christ alive; the same Christ by the power of His God the Father in heaven who had brought His Son back to life after three days he lay dead in the heart of the earth.
It was the world of disobedience which murdered even God's only begotten Son sent to earth to be born through a woman that he conquered the world by being the light shinning brightly into all nations around the world. Only once was the ruler of the dark world able to have him put to death by impaling him upon a tree once for all times in the flesh. This dark world has been already judged along with its serpentine ruler the red fiery dragon that dwells in the dark system of things for he and his demons have brought a great famine to its people and this dragon the original serpent has blinded the very eyes and deafened the very ears of the inhabitants of the dark lands on earth. We that are not under the dragon's rule must begin to allow the key of light to unveil or eyes as we will then have divine sight. And ears no longer deafened by listening to the voice of God's Son and none other for Jesus the Son of God speaks and teaches only the things belonging to the Father as He is our God Jehovah the same God of Christ Jesus.
If we are to survive the great and fear inspiring day of Yahweh/Jehovah we need to truly want what is good and what is true by asking Love to begin and continue showing us the way so that we go on walking in the counsel of our God through His Son Jesus as the Mediator. Do not be deceived for Jesus has told Satan the Devil that it is Jehovah God alone that one is to worship and render sacred service to as Jesus himself is a fellow worker of His God the Father and it is Jehovah God alone one must pray to in order to be answered. Christ when on earth prayed to his God the same God that is our God. We are between two worlds and one must prepare for the war that is to hit earth as the greatest tempest ever if they want to survive they must hear what the Holy Spirit is saying accordingly to what has been written down for our days--the end of days. Make haste my beloved Charlie before it’s too late. In The Name of The True God, pay attention to the times.
Love itself is reaching its strong hand out towards you that you to may find the Key of Light. We are deep into the end of days. The Great Storm is on its way without knowing the hour of its arrival though the heavens are active in which season we are now living. The season is very ripe and I have come for my dear one in the name of Love. "Blossoms themselves have appeared in the land, the very time of vine trimming has arrived, and the voice of the turtledove itself has been heard in our land. . . .As for the fig tree, it has gained a mature color for its early figs; and the vines are abloom, they have given [their] fragrance. … let me hear your voice"
Awaken my dear one, rise at once from your spiritual slumber the day of Yahweh/Jehovah approaches swiftly. A promising vengeful swirling Eastern Wind has been long-detected by the seeing eyes and the hearing ears, they are of great value to their owners; the ones intently listening will do the Will of their Creator God Almighty that they may endure till the end of this system of things. Everyone taught by Jehovah understands everything. Where ever you are Charlie Yohnah won’t you: "Rise up, come, O companion of mine and come away".
My journey has led me to write to you Yohnah for it has been the fine Spirit of Love that has brought me this far in search of you.
Therefore Dear Reader, I come to You all in search of my dear One. The Readers question Kiara: "Where has your dear one gone, O most beautiful one among women? Where has your dear one turned, that we may seek him with you?" In answer, Kiara cries out saddened to her caring yet curious Readers: "I sought him, but I did not find him. I called him, but he did not answer me." Song of Songs 6: 1; 5: 6; 4: 12-13, 14. Forever and always Charlie Yohnah your eternal lover & Kinswoman Kiara Chelsea Reese
A Trophy of Grace
"The grace of God is that quality of His nature which is the source of
man’s undeserved favor and blessings, especially salvation through
Christ. The grace of God is fully disclosed by Christ and He is Himself
the complete statement of grace. He is the chosen vessel whereby God
shows His favor to sinful man. Where sin abounds, grace so much more
abounds. Romans 5:20 " (Harper’s Bible Dictionary)
"A trophy, on the other hand, (according to Webster’s Dictionary) is a
sign of victory, a token of an enemy’s defeat. It’s something taken from
the enemy and kept as a memorial of victory." Wonderful Webster! A
Christian, then, is a symbol of the devil’s defeat through the Blood and
Cross of Christ! We have been taken away from our arch enemy by the very
grace of God!
We are products of God’s grace, love, and mercy, but we are not formed
on an assembly line. We have God’s personal attention to shape us
individually. His own Hands have made us, His Holy Spirit lives inside
us. We are a constantly changing product, alive unto God. We will change
as quickly and as often as we surrender and yield to Him. However, our
carnal nature still exists and it’s a battle every day to not let the
influence of the world shape our thoughts, words, actions. It’s so easy
to let the cares of this world and the deceitfulness of riches spring up
as thorns and choke the Word in our hearts. This happened to me recently
[years ago now] and the thorns grew so slowly that I did not feel them.
I had become unfruitful in many ways. God showed me a dream so I would
see what I was really doing.
The dream is called:
THE HOLE IN MY FATHER’S HEART!
I see my Dad looking very sad and lonely as well as tired. I go over to
him and ask him what’s wrong. He tells me that he has a very large hole
in his heart, about half the size of his heart! He feels unwanted and
unhappy that I wanted "to make him feel useful" by having him help me
with my garage sales. I give him my full attention now. What is the
meaning of this? Well, I have a pole building that I sell antiques from
by having sales from time to time. I had done an antique show also. I
began to work with a website as well to sell my antiques on. This began
to consume my time and energy and my thoughts as well. I was not giving
my Father in Heaven my full attention, the intimate fellowship that His
heart longs for. He has an emotional hole in His heart, a void, an empty
spot that used to be filled with my attention, prayers, conversation,
praise, I had prayed for his blessings on my sales and the show. I had,
in effect, tried to make Him feel useful by asking for His help with my
sales. He did bless me but His heart ached for me. I know I will not
forget this parable or its message, His grace was extended to me in a
kind and gentle way as He showed me His heart. Once again, His love was
manifested to me and I became a trophy of His grace! I had His personal
attention given to me in order to get me back into shape.
Take the warning, the thorns grow so slowly that you may not notice
until too late and you have also caused a hole in your Father’s heart.
The Lord brought me to Job, chapter one in which Job loses all his
wealth, children, servants. A pointed reminder that everything I have is
in His hands. Naked I was born and surely I can take nothing with me out
of this world. Only things of eternal worth will last. Thank God that
where sin abounds, grace so much more abounds! I deserve no good thing
from my Father’s hand, I often waste what He’s given me. But by His
grace I have been bought with a Price! I endeavor to glorify Him for I
am not my own, I belong to Him. Read this poem and think of what you are
because of His grace:
A TROPHY OF GRACE
I am the good seed that brings forth much fruit
Because I am watered and have a deep root.
This earth isn’t home, in Heaven’s my place.
A crown and a mansion wait for this trophy of grace.
I am the wheat among tares because Jesus came
Gave me a new nature, saved me from the flame!
I’ll press toward the mark and I’ll win the race
Because of my Savior, I’m a trophy of grace!
I am the Pearl of Great Price which the Merchant has sought.
He gave up His all, with His Blood I’ve been bought!
Hopeless and lost ‘til my sins He erased,
I’ll walk streets of gold as a trophy of grace!
I am a Work in Progress, so have patience with me.
Though we are God’s children, we’re not yet what we’ll be!
I have never deserved to see Jesus’ face.
Oh, but I shall as a trophy of grace!
By Kathie Luther
John Paul II, We Still Love You!
What Blessed JPII did is nothing compared to what the Holy Spirit did through Blessed JPII
April 11, 2011
John Paul II changed my life.
I know that, in the weeks and months surrounding his beatification, the newspapers and the magazines and the airwaves will be filled with people talking about how JPII "changed their lives." And I’m quite certain that he did, just as he changed mine. They’ll say "I heard his message, and it was so remarkable that I decided I had to share it." As did I. Or they decided to change the way they were living, or they decided to follow Christ in the priesthood or religious life, or they made some other life-altering decision because of his witness.
He did all that. But when I think about it, I realize that those stories won’t tell the whole story of what Pope John Paul II "did", or rather what the Holy Spirit did through him.
It’s all about much more than what we did under our own power. It’s much larger than "I heard and I decided."
Let’s use my story as an example. I was a senior in college when I first heard the message of JPII’s "Theology of the Body." It was in the context of a speaker series on chastity. And I was touched – deeply, profoundly moved. It was the first time I had ever connected chastity with love. Hunger for love was
fueling the sexual activity all around me, and it occurred to me that a) it wasn’t working, and b) if chastityleads to real love, then we have what they really need.
And we’re not telling them.
So I decided I wanted to tell them. I wanted to spread the message I had heard in those talks. I heard and I decided. Simple enough. But if you knew me at that point in my life, you would realize it wasn’t quite that simple. I was quite good at deciding things, but notoriously poor at actually following through with those decisions. I talked a lot. (Probably a good trait for a future speaker.)
This instance was no different. I liked the idea of giving talks on the Theology of the Body, but I had no idea how to make it happen. And I wasn’t particularly inclined to go out of my way to figure out how to make it happen. So I floated through the rest of my senior year, graduated, and got a job in the Silicon Valley. No big evangelist in the making there.
But then things started to happen. I got a call from a local pregnancy center asking me to serve on their new speaker’s bureau, going into schools and talking about – you guessed it – chastity. I agreed, and put a talk together based on the Theology of the Body. One talk turned into five, which turned into thirty, which turned into too much demand to keep my job. I quit, and was promptly hired by a major Catholic publisher. Withina year of that first talk I was traveling to other states to give talks. Within three years – still in my mid-20’s – I was training teachers and priests all over the country. I had to go back to school to bump up my credentials. At that point, I received a full-tuition scholarship to the newly formed American campus of the John Paul II Institute for Studies on Marriage and the Family. And then there was too much demand to keep up with any job, and I started speaking full time. All of this happened with no promotion
or marketing effort of any kind.
Do you think that was the result of my own efforts, or of any "decision" of
mine? I assure you, it wasn’t.
Here’s the thing. It wasn’t just that John Paul II was a compelling speaker with great wisdom who inspired people to go out and share the message. He was a holy man whose words had power – real power. Things happened in people’s lives that went far beyond his words or their own decisions or their own efforts. God’s grace came into play, in amazing and powerful ways.He had natural gifts, yes. He was a brilliant, charming and charismatic man. But what made him so powerful was that he put those gifts -- and his entire life -- completely at the disposal of the God who gave them to him. And that made him more than just a gifted man. It made him an enormously effective conduit of the grace of God.
The amazing things that happened in our lives didn’t just happen because we heard JPII speak. They happened because JPII prayed (up to eight hours a day, according to some reports). They happened because he sacrificed and suffered on our behalf. They happened because he allowed God to use him and transform him and to shine through him. And when that happens, the results don’t stop with us, or with us. They go wherever the Spirit blows.Those things that happened in our lives, the way we realized things and
changed things and started speaking out – they were certainly a result of what he said and how he impacted us. But on a deeper level, they were all the result of the enormous grace that was released into the world through the life – and the holiness -- of Pope John Paul II.
My adult life would have been completely different if not for John Paul II. I suspect many of you can say the same thing. We’re grateful for that, and so we want to "pick up his mantle" – to make a difference the way he did. But there’s no way we could ever do that, is there? We aren’t brilliant like he was. We aren’t leaders of the worldwide Catholic Church.
And yet, we can make a difference. Not by our own efforts. Not by coming up with "a plan." Not by trying to emulate the brilliance of John Paul II or his Polish accent.
We’ll change lives when we emulate the holiness of His Holiness. When we pray, when we turn our lives over to God, when we surrender to His plan instead of trying to make up our own, that’s when God’s grace is released. That’s when things start to happen. We may not see them. We may never even know about them in this life. But they’ll be there.
So pray, surrender to God. Ask John Paul II to help you, to lead the way. Because if his work was fueled by grace, it will continue by grace.
Fonte dell'immagine: Il Lampo da Levante
Condizioni d'Uso: Avviso legale e condizioni per l’uso
Discussione sulla vita della Chiesa e la vita reale
La gente sente di poter cambiare solo nell’ambito della vita ecclesiale, e pensa che se non vive in seno alla Chiesa la trasformazione non sarà possibile, che non sarà in grado di conseguire un cambiamento nella vita reale. Capite a cosa si allude? Ho parlato dell’introduzione di Dio nella vita reale e questo è il cammino che consente a coloro che credono in Dio di accedere alla realtà delle Sue parole. La vita ecclesiale è infatti solo un modo limitato di perfezionare gli uomini: l’ambiente principale per perfezionarli rimane la vita reale. Questa è la pratica concreta e la formazione effettiva di cui ho parlato, che consente agli uomini di conseguire una normale vita umana e di vivere la somiglianza di autentiche persone nella quotidianità. Un aspetto è che bisogna ricevere un’educazione se si vuole accrescere il proprio livello di istruzione, essere in grado di comprendere le parole di Dio e conseguire la capacità di comprendere. Un secondo aspetto è che si deve essere dotati delle nozioni di base necessarie a vivere da essere umani onde conseguire la comprensione e la razionalità dell’umanità normale, giacché gli esseri umani sono quasi del tutto carenti in tali ambiti. Si deve, inoltre, imparare a gustare le parole di Dio tramite la vita ecclesiale ed è necessario acquisire poco alla volta una chiara comprensione della verità.
Per quale motivo si dice che se si crede in Dio bisogna introdurre Dio nella vita reale? Perché non solo la vita della Chiesa può trasformare l’uomo, ma l’uomo dovrebbe soprattutto accedere alla realtà nella vita reale. In passato eravate sempre soliti parlare del vostro stato spirituale e di questioni spirituali, trascurando tuttavia la formazione riguardo a molte cose nella vita reale, oltre a trascurare il vostro accesso a esse. Scrivevate, ascoltavate e leggevate ogni giorno. Pregavate mentre eravate intenti a cucinare: “Dio, diventa la mia vita dentro di me! Come devo trascorrere questa giornata? Ti prego: benedicimi, illuminami. Quale che sia ciò su cui oggi mi illuminerai, fa’ che lo capisca in questo momento, così che le Tue parole possano costituire la mia vita”. Anche durante la cena pregavate: “Dio, Tu ci hai concesso questo pasto: concedici la Tua benedizione! Amen! Fa’ che confidiamo in Te nelle nostre vite. Sii con noi! Amen!”. E al termine della cena, mentre lavavate i piatti, tornavate a blaterare: “Dio, sono questa scodella. Siamo stati corrotti da Satana e siamo come scodelle che sono state usate e devono essere lavate con l’acqua. Tu sei l’acqua, le Tue parole sono l’acqua viva che provvede alla mia vita”. Prima che ve ne foste resi conto, era venuta l’ora di andare a dormire, e riprendevate a blaterare: “Dio, Tu mi hai benedetto e mi hai guidato lungo il giorno: Te ne sono realmente grato…”. Così trascorrevate il giorno ed entravate nel sonno. La maggior parte delle persone viveva in questo modo ogni giorno, e ha continuato fino ad oggi a non prestare attenzione al vero ingresso, ma si dedica solo a parole alla preghiera. Questa è la vita precedente dell’uomo, la sua vecchia vita. La maggior parte delle persone è così, non ha ricevuto alcuna formazione effettiva e ha sperimentato pochissime trasformazioni reali. Esse pregano solo verbalmente, avvicinandosi a Dio a parole ma senza approfondire la loro comprensione. Prendiamo un esempio semplicissimo: riordinare la casa. Vi accorgete che il luogo in cui abitate è in disordine e perciò vi mettete a sedere e pregate: “Dio, guarda alla corruzione che Satana ha portato in me. Sono sporco come questa casa. Dio, Ti lodo e Ti ringrazio. Senza la Tua salvezza e la Tua illuminazione non me ne sarei reso conto”. Non fate altro che restare seduti e blaterare, pregando lungamente, per poi agire come se non fosse successo nulla, comportandovi come una vecchia che farnetica. Così trascorrete la vostra vita spirituale, senza alcun ingresso effettivo nella realtà, con troppe pratiche superficiali! La formazione all’ingresso nella realtà coinvolge la vita reale delle persone e le loro difficoltà pratiche: solo ciò può trasformarle. Senza vita reale gli uomini non possono essere trasformati. A cosa serve pregare a parole? Se non si comprende la natura umana è tutto una perdita di tempo, e senza un cammino da praticare è tutto uno spreco di energie! Pregando adeguatamente è possibile mantenere una condizione adeguata, ma non si può essere pienamente trasformati. La conoscenza della boria, dell’arroganza, della presunzione, della tracotanza e della corruzione della propria indole non la si ottiene mediante le preghiere, ma la si scopre gustando le parole di Dio e la si conosce mediante l’illuminazione dello Spirito Santo nella vita reale. Oggi tutti sanno parlare bene e tutti hanno udito prediche sublimi, più sublimi di quelle ascoltate in qualsiasi altra epoca; pochissimo, però, viene messo in pratica di tutto ciò nella vita reale della gente. Detto altrimenti, nella vita reale delle persone Dio non esiste, e ad esse manca la vita dell’uomo nuovo, che è stato trasformato. Non si vive la verità nella vita reale e Dio non vi è introdotto. Le persone vivono come se fossero figlie dell’inferno: non è una palese aberrazione?
Onde poter ripristinare dei tratti da persona normale, ovverosia possedere una normale umanità, non ci si può limitare a compiacere Dio a parole. Così facendo, ci si fa del male e non si reca alcun beneficio al proprio ingresso e alla propria trasformazione. Di conseguenza, per realizzare la trasformazione, si deve praticare poco a poco, entrare lentamente, mettersi pian piano alla ricerca, accedere dalle cose positive e vivere una vita pratica di verità, una vita da santi. Da questo momento in poi, ciò comporta questioni reali, cose reali e ambienti reali, che consentano alla gente di ricevere formazione pratica. Non è necessario impegnarsi a parole; invece c’è bisogno di formazione in ambienti reali. Le persone si rendono conto di essere di levatura modesta; allora si nutrono e si abbeverano debitamente delle parole di Dio, e ricevono un ingresso e una pratica adeguati; così ottengono la realtà, ed è in tal modo che il loro ingresso può aver luogo ancor più rapidamente. Per trasformare le persone deve esserci una certa concretezza: esse devono esercitarsi in questioni reali, cose reali e ambienti reali. È possibile ottenere vera formazione confidando unicamente nella vita ecclesiale? Si può accedere alla realtà? No. Se si è impossibilitati ad accedere alla vita reale, allora non si è in grado di trasformare i propri vecchi modi di fare le cose e di vivere la vita. Ciò non è del tutto imputabile alla pigrizia o alla forte dipendenza delle persone, ma è dovuto semplicemente al fatto che esse non hanno la capacità di vivere e, inoltre, non hanno alcuna idea dello standard della somiglianza dell’uomo normale secondo Dio. In passato, gli esseri umani erano costantemente intenti a discutere, parlare, condividere, e diventavano perfino “oratori”; eppure nessuno di loro cercava di trasformare la propria indole di vita; si limitavano a cercare con insistenza profonde teorie. Perciò oggi voi dovete cambiare una simile vita religiosa per quanto riguarda credere in Dio. Dovete entrare e praticare concentrandovi su una cosa, una questione, una persona. Dovete operare con attenzione: solo allora potrete ottenere risultati. La trasformazione delle persone deve incominciare dalla loro sostanza. L’opera deve concentrarsi sulla sostanza delle persone, la loro vita, sulla loro pigrizia, dipendenza e asservimento: solo così potranno essere trasformate.
Sebbene la vita ecclesiale possa produrre risultati in alcuni ambiti, la chiave rimane pur sempre che è la vita reale a poter trasformare le persone, e che la loro vecchia natura non può essere trasformata senza vita reale. Prendiamo ad esempio l’opera di Gesù nell’Età della Grazia. Quando Gesù abolì le leggi precedenti e fissò i comandamenti della nuova era, parlò ricorrendo a esempi tratti dalla vita reale. Quando fece attraversare ai Suoi discepoli il campo di grano di sabato, e i discepoli ebbero fame e colsero alcune spighe per mangiarle, i farisei dissero a tale vista che non osservavano il sabato. Dicevano inoltre che non era permesso salvare di sabato i vitelli caduti in un fosso, poiché non si poteva svolgere alcun lavoro durante il sabato. Gesù utilizzò tali episodi per promulgare poco per volta i comandamenti nella nuova era. In quel tempo, Egli fece ricorso a molti esempi pratici per far sì che la gente capisse e cambiasse. Questo è il principio dell’opera dello Spirito Santo, ed è solo questo il modo in cui è possibile trasformare le persone. Se non si hanno a disposizione questioni pratiche e le persone acquisiscono comprensione solo in teoria e sono in grado di comprendere le cose solo intellettualmente, allora non si ha un modo efficace di trasformare gli esseri umani. Ma a proposito dell’acquisizione di sapienza e comprensione tramite la formazione, come ottenerle? È possibile all’uomo acquisire sapienza e comprensione solo ascoltando, leggendo e progredendo nella propria conoscenza? Come porta tutto ciò ad acquisire sapienza e comprensione? L’uomo deve sforzarsi di comprendere e di sperimentare mediante la vita reale. La formazione non può dunque mancare e non è possibile derogare dalla vita reale. Bisogna prestare attenzione a diversi aspetti e entrare in vari aspetti: livello educativo, espressività, capacità di vedere le cose, discernimento, capacità di comprendere le parole di Dio, buonsenso e regole di umanità, nonché ulteriori elementi afferenti l’umanità di cui bisogna essere dotati. Raggiunta la comprensione, bisogna concentrarsi sull’ingresso: solo allora si può ottenere la trasformazione. Se uno ha ottenuto comprensione ma ha trascurato la pratica, come potrà aver luogo la trasformazione? Orbene, ha capito molto ma non vive la realtà, perciò può avere solo in minima misura una comprensione sostanziale delle parole di Dio. Sei stato illuminato solo marginalmente; hai ricevuto un po’ di illuminazione dallo Spirito Santo ma non hai ingresso della vita reale, o forse nemmeno ti interessa averne; subirai, di conseguenza, solo una trasformazione minimale. Dopo tutto questo tempo, le persone hanno capito molto e sanno parlare profusamente della loro conoscenza teorica, ma la loro indole esteriore è immutata e la loro levatura degli inizi non ha subìto la benché minima crescita. Se è così, quando ti deciderai a entrare?
La vita ecclesiale non è che un genere di vita in cui gli uomini si radunano per gustare le parole di Dio, e occupa solo un piccolo frammento della vita di una persona. Solo se anche la vita reale delle persone diventa come la loro vita ecclesiale – se cioè comprende un’adeguata vita spirituale, gustare come si deve le parole di Dio, pregare ed essere opportunamente vicini a Dio, condurre tutti i giorni un’esistenza reale in cui tutto è conforme alla volontà di Dio, condurre una vera vita dove tutto viene svolto in linea con la verità, condurre una vita reale praticando la preghiera e la quiete in presenza di Dio, praticare il canto di inni e della danza – la loro vita le condurrà a vivere secondo le parole di Dio. La maggior parte delle persone si concentra unicamente sulle diverse ore di vita ecclesiale che esse conducono, senza “badare” alla vita al di là di quelle ore, come se non le riguardasse affatto. Molti altri, inoltre, entrano nella vita dei santi solo quando mangiano e bevono le parole di Dio, cantano inni o pregano, per poi fare ritorno alla loro vecchia natura al di fuori di questi momenti. Vite di tal genere non sono in grado di trasformare le persone, né permetteranno loro di conoscere Dio. Quando si crede in Dio, se si desidera trasformare la propria indole non si deve prendere congedo dalla vita reale. Nella vita reale devi conoscere te stesso, tradire te stesso, praticare la verità, oltre a imparare i principi, il buonsenso e le regole di autodisciplina in ogni circostanza prima di poter conseguire una trasformazione graduale. Se ti concentri solamente sulla conoscenza teorica e sulla vita cerimoniale religiosa senza penetrare a fondo la realtà, senza accedere alla vita reale, allora non entrerai mai nella realtà, non conoscerai mai te stesso, la verità o Dio, e sarai sempre cieco e ignorante. Lo scopo con cui Dio opera l’uomo non è permettergli di condurre un’adeguata vita umana solo per alcune ore al giorno, lasciando che viva nella carne il resto del tempo. Né è trasformare la conoscenza teorica dell’uomo. È, piuttosto, cambiare la sua vecchia indole, trasformare interamente la sua vecchia vita, cambiare ogni suo modo di pensare obsoleto e ogni suo schema mentale. Concentrandosi unicamente sulla vita ecclesiale non si cambiano le vecchie abitudini di vita o le vecchie modalità con cui si è vissuti a lungo. Bisogna evitare a ogni costo di distaccarsi dalla vita reale. Dio chiede che le persone vivano la loro normale umanità nella vita reale, non solo nella vita di Chiesa; che vivano la verità nella vita reale, non solo nella vita di Chiesa; che adempiano alle loro funzioni nella vita reale, non solo nella vita di Chiesa. Per entrare nella realtà, è necessario rivolgere tutto alla vita reale. Se i credenti in Dio non riescono a entrare nella vita reale e a conoscere loro stessi o a vivere la normale umanità nella vita reale, finiranno per essere dei perdenti. Coloro che disobbediscono a Dio sono tutte persone che non riescono a entrare nella vita reale. Sono tutte persone che parlano di umanità ma vivono la natura dei demoni. Sono tutte persone che parlano di verità ma vivono di dottrine. Coloro che non riescono a vivere la verità nella vita reale sono quelli che, pur credendo in Dio, sono detestati e rifiutati da Lui. Devi esercitarti a entrare nella vita reale, e imparare a conoscere le tue carenze, la tua disobbedienza e la tua ignoranza, la tua anomala umanità e le tue debolezze. In questo modo, tutta la conoscenza diventerà parte della tua situazione reale e delle difficoltà che incontri. Solo questo tipo di conoscenza è reale e può farti cogliere veramente la tua stessa situazione e cambiare la tua indole.
Ora che il perfezionamento del genere umano ha avuto formalmente inizio, bisogna entrare nella vita reale. Perciò, per ottenere la trasformazione, bisogna incominciare dall’ingresso della vita reale, e cambiare poco alla volta. Se eviti la normale vita umana e parli solamente di questioni spirituali, allora le cose diventano aride e piatte, si fanno irreali; ma allora, come potrà cambiare l’uomo? Ora ti è chiesto di entrare nella vita reale per praticare, onde gettare le basi per accedere alla vera esperienza. È una delle cose che gli esseri umani dovrebbero fare. L’opera dello Spirito Santo consiste principalmente nel guidare: il resto dipende dalla pratica delle persone e dal loro accesso. Tutti possono ottenere l’ingresso nella vita reale tramite vari cammini, e dunque possono introdurre Dio nella vita reale e vivere un’autentica normale umanità. Solo una vita così ha senso!
it.easternlightning.org/discussing-church-life-and-everyd...
LORD HANUMAN
Om Sri Hanumate Namah
He is the living embodiment of Ram-Nam. He was an ideal selfless worker, a true Karma Yogi who worked desirelessly and dynamically. He was a great devotee and an exceptional Brahmachari or celibate. He served Sri Rama with pure love and devotion, without expecting any fruit in return. He lived to serve Sri Rama. He was humble, brave and wise. He possessed all the divine virtues. He did what others could not do—crossing the ocean simply by uttering Ram-Nam, burning the city of Lanka, and bringing the sanjeevini herb and restoring Lakshmana to life again. He brought Sri Rama and Lakshmana from the nether world after killing Ahiravana.He had devotion, knowledge, spirit of selfless service, power of celibacy, and desirelessness. He never boasted of his bravery and intelligence.
He said to Ravana, “I am a humble messenger of Sri Rama. I have come here to serve Rama, to do His work. By the command of Lord Rama, I have come here. I am fearless by the Grace of Lord Rama. I am not afraid of death. I welcome it if it comes while serving Lord Rama.”Mark here how humble Hanuman was! How very devoted he was to Lord Rama! He never said, “I am the brave Hanuman. I can do anything and everything.”Lord Rama Himself said to Sri Hanuman, “I am greatly indebted to you, O mighty hero! You did marvellous, superhuman deeds. You do not want anything in return. Sugriva has his kingdom restored to him. Angada has been made the crown prince. Vibhishana has become king of Lanka. But you have not asked for anything at any time. You threw away the precious garland of pearls given to you by Sita. How can I repay My debt of gratitude to you? I will always remain deeply indebted to you. I give you the boon of everlasting life. All will honour and worship you like Myself. Your murti will be placed at the door of My temple and you will be worshipped and honoured first. Whenever My stories are recited or glories sung, your glory will be sung before Mine. You will be able to do anything, even that which I will not be able to!”Thus did Lord Rama praise Hanuman when the latter returned to Him after finding Sita in Lanka. Hanuman was not a bit elated. He fell in prostration at the holy feet of Lord Rama.
Lord Rama asked him, “O mighty hero, how did you cross the ocean?”Hanuman humbly replied, “By the power and glory of Thy Name, my Lord.”Again the Lord asked, “How did you burn Lanka? How did you save yourself?”And Hanuman replied, “By Thy Grace, my Lord.”What humility Sri Hanuman embodied!
There are many who want wealth in return for their services. Some do not want wealth, but they cannot resist name and fame. Others do not want any of these, but they want approbation. Still others want nothing, but they boast of their deeds. Hanuman was above all these. That is why he is recognised as an ideal Karma Yogi and an unsurpassed adept in Bhakti. His life is full of object lessons. Everyone should try his best to follow the noble example of Hanuman
The answer from God’s word:
“What is the most basic principle in seeking the true way? You have to look at whether or not there is the work of the Holy Spirit, whether or not these words are the expression of the truth, who is testified to, and what it can bring you. Distinguishing between the true way and the false way requires several aspects of basic knowledge, the most fundamental of which is to tell whether or not there is the work of the Holy Spirit. For the substance of man’s belief in God is the belief in the Spirit of God. Even his belief in God incarnate is because this flesh is the embodiment of the Spirit of God, which means that such belief is still the belief in the Spirit. There are differences between the Spirit and the flesh, but because this flesh comes from the Spirit, and is the Word become flesh, thus what man believes in is still the inherent substance of God. And so, in distinguishing whether or not it is the true way, above all you must look at whether or not there is the work of the Holy Spirit, after which you must look at whether or not there is the truth in this way. .."(The Word Appears in the Flesh).
Read more: www.holyspiritspeaks.org/how-can-we-discern-the-true-way-...
A. P. J. Abdul Kalam Portraits by Ani,Chennai,Tamilnadu,India
Avul Pakir Jainulabdeen "A. P. J." Abdul Kalam (Listeni/ˈæbdʊl kəˈlɑːm/; 15 October 1931 – 27 July 2015) was the 11th President of India from 2002 to 2007. A career scientist turned politician, Kalam was born and raised in Rameswaram, Tamil Nadu, and studied physics and aerospace engineering. He spent the next four decades as a scientist and science administrator, mainly at the Defence Research and Development Organisation (DRDO) and Indian Space Research Organisation (ISRO) and was intimately involved in India's civilian space program and military missile development efforts.[1] He thus came to be known as the Missile Man of India for his work on the development of ballistic missile and launch vehicle technology.[2][3][4] He also played a pivotal organizational, technical, and political role in India's Pokhran-II nuclear tests in 1998, the first since the original nuclear test by India in 1974.[5]
Kalam was elected as the 11th President of India in 2002 with the support of both the ruling Bharatiya Janata Party and the then-opposition Indian National Congress. Widely referred to as the "People's President,"[6] he returned to his civilian life of education, writing and public service after a single term. He was a recipient of several prestigious awards, including the Bharat Ratna, India's highest civilian honour.
While delivering a lecture at the Indian Institute of Management Shillong, Kalam collapsed and died from an apparent cardiac arrest on 27 July 2015, aged 83.[7] Thousands including national-level dignitaries attended the funeral ceremony held in his hometown of Rameshwaram, where he was buried with full state honours.[8]Avul Pakir Jainulabdeen Abdul Kalam was born on 15 October 1931 to a Tamil Muslim family in the pilgrimage centre of Rameswaram on Pamban Island, then in the Madras Presidency and now in the State of Tamil Nadu. His father Jainulabudeen was a boat owner and imam of a local mosque;[9] his mother Ashiamma was a housewife.[10][11][12][13] His father owned a ferry that took Hindu pilgrims back and forth between Rameswaram and the now uninhabited Dhanushkodi.[14][15] Kalam was the youngest of four brothers and one sister in his family.[16][17][18] His ancestors had been wealthy traders and landowners, with numerous properties and large tracts of land. Their business had involved trading groceries between the mainland and the island and to and from Sri Lanka, as well as ferrying pilgrims between the mainland and Pamban. As a result, the family acquired the title of "Mara Kalam iyakkivar" (wooden boat steerers), which over the years became shortened to "Marakier." With the opening of the Pamban Bridge to the mainland in 1914, however, the businesses failed and the family fortune and properties were lost over time, apart from the ancestral home.[19] By his early childhood, Kalam's family had become poor; at an early age, he sold newspapers to supplement his family's income.[20][20][21]
In his school years, Kalam had average grades but was described as a bright and hardworking student who had a strong desire to learn. He spent hours on his studies, especially mathematics.[21] After completing his education at the Schwartz Higher Secondary School, Ramanathapuram, Kalam went on to attend Saint Joseph's College, Tiruchirappalli, then affiliated with the University of Madras, from where he graduated in physics in 1954.[22] He moved to Madras in 1955 to study aerospace engineering in Madras Institute of Technology.[13] While Kalam was working on a senior class project, the Dean was dissatisfied with his lack of progress and threatened to revoke his scholarship unless the project was finished within the next three days. Kalam met the deadline, impressing the Dean, who later said to him, "I was putting you under stress and asking you to meet a difficult deadline".[23] He narrowly missed achieving his dream of becoming a fighter pilot, as he placed ninth in qualifiers, and only eight positions were available in the IAF.[24]
Career as a scientistAfter graduating from the Madras Institute of Technology in 1960, Kalam joined the Aeronautical Development Establishment of the Defence Research and Development Organisation (DRDO) as a scientist. He started his career by designing a small hovercraft, but remained unconvinced by his choice of a job at DRDO.[26] Kalam was also part of the INCOSPAR committee working under Vikram Sarabhai, the renowned space scientist.[13] In 1969, Kalam was transferred to the Indian Space Research Organisation (ISRO) where he was the project director of India's first Satellite Launch Vehicle (SLV-III) which successfully deployed the Rohini satellite in near-earth orbit in July 1980; Kalam had first started work on an expandable rocket project independently at DRDO in 1965.[1] In 1969, Kalam received the government's approval and expanded the programme to include more engineers.[25]
Kalam addresses engineering students at IIT Guwahati
In 1963–64, he visited NASA's Langley Research Center in Hampton, Virginia; Goddard Space Flight Center in Greenbelt, Maryland; and Wallops Flight Facility.[11][27] Between the 1970s and 1990s, Kalam made an effort to develop the Polar Satellite Launch Vehicle (PSLV) and SLV-III projects, both of which proved to be successful.
Kalam was invited by Raja Ramanna to witness the country's first nuclear test Smiling Buddha as the representative of TBRL, even though he had not participated in its development. In the 1970s, Kalam also directed two projects, Project Devil and Project Valiant, which sought to develop ballistic missiles from the technology of the successful SLV programme.[28] Despite the disapproval of the Union Cabinet, Prime Minister Indira Gandhi allotted secret funds for these aerospace projects through her discretionary powers under Kalam's directorship.[28] Kalam played an integral role convincing the Union Cabinet to conceal the true nature of these classified aerospace projects.[28] His research and educational leadership brought him great laurels and prestige in the 1980s, which prompted the government to initiate an advanced missile programme under his directorship.[28] Kalam and Dr V S Arunachalam, metallurgist and scientific adviser to the Defence Minister, worked on the suggestion by the then Defence Minister, R. Venkataraman on a proposal for simultaneous development of a quiver of missiles instead of taking planned missiles one after another.[29] R Venkatraman was instrumental in getting the cabinet approval for allocating ₹388 crores for the mission, named Integrated Guided Missile Development Programme (IGMDP) and appointed Kalam as the chief executive.[29] Kalam played a major part in developing many missiles under the mission including Agni, an intermediate range ballistic missile and Prithvi, the tactical surface-to-surface missile, although the projects have been criticised for mismanagement and cost and time overruns.[29][30]
Kalam served as the Chief Scientific Adviser to the Prime Minister and the Secretary of the Defence Research and Development Organisation from July 1992 to December 1999. The Pokhran-II nuclear tests were conducted during this period in which he played an intensive political and technological role. Kalam served as the Chief Project Coordinator, along with Rajagopala Chidambaram, during the testing phase.[11][31] Media coverage of Kalam during this period made him the country's best known nuclear scientist.[32] However, the director of the site test, K Santhanam, said that the thermonuclear bomb had been a "fizzle" and criticisied Kalam for issuing an incorrect report.[33] Both Kalam and Chidambaram dismissed the claims.[34]
In 1998, along with cardiologist Soma Raju, Kalam developed a low cost coronary stent, named the "Kalam-Raju Stent".[35][36] In 2012, the duo designed a rugged tablet computer for health care in rural areas, which was named the "Kalam-Raju Tablet".[37]
Presidency
Kalam served as the 11th President of India, succeeding K. R. Narayanan. He won the 2002 presidential election with an electoral vote of 922,884, surpassing the 107,366 votes won by Lakshmi Sahgal. His term lasted from 25 July 2002 to 25 July 2007.[38]
On 10 June 2002, the National Democratic Alliance (NDA) which was in power at the time, expressed that they would nominate Kalam for the post of President,[39][40] and both the Samajwadi Party and the Nationalist Congress Party backed his candidacy.[41][42] After the Samajwadi Party announced its support for Kalam, Narayanan chose not to seek a second term in office, leaving the field clear.[43] Kalam said of the announcement of his candidature:
I am really overwhelmed. Everywhere both in Internet and in other media, I have been asked for a message. I was thinking what message I can give to the people of the country at this juncture.[44]
On 18 June, Kalam filed his nomination papers in the Indian Parliament, accompanied by Vajpayee and his senior Cabinet colleagues.[45]
Kalam along with Vladimir Putin and Manmohan Singh during his presidency
The polling for the presidential election began on 15 July 2002 in Parliament and the state assemblies, with the media claiming that the election was a one-sided affair and Kalam's victory was a foregone conclusion; the count was held on 18 July.[46] Kalam became the 11th president of the Republic of India in an easy victory,[47] and moved into the Rashtrapati Bhavan after he was sworn in on 25 July.[48] Kalam was the third President of India to have been honoured with a Bharat Ratna, India's highest civilian honour, before becoming the President. Dr Sarvepalli Radhakrishnan (1954) and Dr Zakir Hussain (1963) were the earlier recipients of Bharat Ratna who later became the President of India.[49] He was also the first scientist and the first bachelor to occupy Rashtrapati Bhawan.[50]
During his term as president, he was affectionately known as the People's President,[51][52][53] saying that signing the Office of Profit Bill was the toughest decision he had taken during his tenure.[54][55] Kalam was criticised for his inaction in deciding the fate of 20 out of the 21 mercy petitions submitted to him during his tenure.[56] Article 72 of the Constitution of India empowers the President of India to grant pardons, and suspend or commute the death sentence of convicts on death row.[56][57] Kalam acted on only one mercy plea in his five-year tenure as president, rejecting the plea of rapist Dhananjoy Chatterjee, who was later hanged.[56] Perhaps the most notable plea was from Afzal Guru, a Kashmiri terrorist who was convicted of conspiracy in the December 2001 attack on the Indian Parliament and was sentenced to death by the Supreme Court of India in 2004.[57] While the sentence was scheduled to be carried out on 20 October 2006, the pending action on his mercy plea resulted in him remaining on death row.[57] He also took the controversial decision to impose President's Rule in Bihar in 2005.[58]
In September 2003, in an interactive session in PGI Chandigarh, Kalam supported the need of Uniform Civil Code in India, keeping in view the population of the country.[59][60][61][62]
At the end of his term, on 20 June 2007, Kalam expressed his willingness to consider a second term in office provided there was certainty about his victory in the 2007 presidential election.[63] However, two days later, he decided not to contest the Presidential election again stating that he wanted to avoid involving Rashtrapati Bhavan from any political processes.[64] He did not have the support of the left parties, Shiv Sena and UPA constituents, to receive a renewed mandate.[65][66]
Nearing the expiry of the term of the 12th President Pratibha Patil on 24 July 2012, media reports in April claimed that Kalam was likely to be nominated for his second term.[67][68][69] After the reports, social networking sites witnessed a number of people supporting his candidature.[70][71] The BJP potentially backed his nomination, saying that the party would lend their support if the Trinamool Congress, Samajwadi Party and Indian National Congress proposed him for the 2012 presidential election.[72][73] A month ahead of the election, Mulayam Singh Yadav and Mamata Banerjee also expressed their support for Kalam.[74] Days afterwards, Mulayam Singh Yadav backed out, leaving Mamata Banerjee as the solitary supporter.[75] On 18 June 2012, Kalam declined to contest the 2012 presidential poll. He said of his decision not to do so:
Many, many citizens have also expressed the same wish. It only reflects their love and affection for me and the aspiration of the people. I am really overwhelmed by this support. This being their wish, I respect it. I want to thank them for the trust they have in me.[76]
Post-presidency
After leaving office, Kalam became a visiting professor at the Indian Institute of Management Shillong, the Indian Institute of Management Ahmedabad, and the Indian Institute of Management Indore; an honorary fellow of Indian Institute of Science, Bangalore;[77] chancellor of the Indian Institute of Space Science and Technology Thiruvananthapuram; professor of Aerospace Engineering at Anna University; and an adjunct at many other academic and research institutions across India. He taught information technology at the International Institute of Information Technology, Hyderabad, and technology at Banaras Hindu University and Anna University.[78]
In May 2012, Kalam launched a programme for the youth of India called the What Can I Give Movement, with a central theme of defeating corruption.[79][80]
In 2011, Kalam was criticised by civil groups over his stand on the Koodankulam Nuclear Power Plant; he supported the establishment of the nuclear power plant and was accused of not speaking with the local people.[81] The protesters were hostile to his visit as they perceived to him to be a pro-nuclear scientist and were unimpressed by the assurances provided by him regarding the safety features of the plant.[82]
Death
Kalam at Bijnor a week before his death
Wikinews has related news: Former Indian president APJ Abdul Kalam dies at age 83
On 27 July 2015, Kalam travelled to Shillong to deliver a lecture on "Creating a Livable Planet Earth" at the Indian Institute of Management Shillong. While climbing a flight of stairs, he experienced some discomfort, but was able to enter the auditorium after a brief rest.[83] At around 6:35 p.m. IST, only five minutes into his lecture, he collapsed.[84][85] He was rushed to the nearby Bethany Hospital in a critical condition; upon arrival, he lacked a pulse or any other signs of life.[84] Despite being placed in the intensive care unit, Kalam was confirmed dead of a sudden cardiac arrest at 7:45 p.m IST.[84][86][87] His last words, to his aide Srijan Pal Singh, were reportedly: "Funny guy! Are you doing well?"[88]
Following his death, Kalam's body was airlifted in an Indian Air Force helicopter from Shillong to Guwahati, from where it was flown to New Delhi on the morning of 28 July in an air force C-130J Hercules. The flight landed at Palam Air Base that afternoon and was received by the President, the Prime Minister, Chief Minister of Delhi Arvind Kejriwal, and the three service chiefs of the Indian Armed Forces, who laid wreaths on Kalam's body.[89] His body was then placed on a gun carriage draped with the Indian flag and taken to his Delhi residence at 10 Rajaji Marg; there, the public and numerous dignitaries paid homage, including former prime minister Manmohan Singh, Congress President Sonia Gandhi and Vice-President Rahul Gandhi, and Uttar Pradesh Chief Minister Akhilesh Yadav.[90]
On the morning of 29 July, Kalam's body, wrapped in the Indian flag, was taken to Palam Air Base and flown to Madurai in an air force C-130J aircraft, arriving at Madurai Airport that afternoon. His body was received at the airport by the three service chiefs and national and state dignitaries, including cabinet ministers Manohar Parrikar, Venkaiah Naidu, Pon Radhakrishnan and the governors of Tamil Nadu and Meghalaya, K Rosaiah and V. Shanmuganathan. After a brief ceremony, Kalam's body was flown by air force helicopter to the town of Mandapam, from where it was taken in an army truck to his hometown of Rameswaram. Upon arriving at Rameswaram, his body was displayed in an open area in front of the local bus station to allow the public to pay their final respects until 8 p.m. that evening.[91][92]
On 30 July 2015, the former President was laid to rest at Rameswaram's Pei Karumbu Ground with full state honours. Over 350,000 people attended the last rites, including the Prime Minister, the governor of Tamil Nadu and the chief ministers of Karnataka, Kerala and Andhra Pradesh.[93][94]
Reactions
Prime Minister Narendra Modi lays a wreath at Kalam's body, on arrival at Palam Air Base.
India reacted to Kalam's death with an outpouring of grief; numerous tributes were paid to the former President across the nation and on social media.[95] The Government of India declared a seven-day state mourning period as a mark of respect.[96] President Pranab Mukherjee, Vice President Hamid Ansari, Home Minister Rajnath Singh, and other leaders condoled the former President's demise.[86] Prime Minister Narendra Modi said "[Dr. Kalam's] death is a great loss to the scientific community. He took India to great heights. He showed the way."[97] Former Prime Minister Dr. Manmohan Singh, who had served as prime minister under Kalam, said, "our country has lost a great human being who made phenomenal contributions to the promotion of self reliance in defence technologies. I worked very closely with Dr. Kalam as prime minister and I greatly benefited from his advice as president of our country. His life and work will be remembered for generations to come."[98] ISRO chairman A. S. Kiran Kumar called his former colleague "a great personality and a gentleman", while former chairman G. Madhavan Nair described Kalam as "a global leader" for whom "the downtrodden and poor people were his priority. He always had a passion to convey what is in his mind to the young generation", adding that his death left a vacuum which none could fill.[99][100]
South Asian leaders expressed condolences and lauded the late statesman. The Bhutanese government ordered the country's flags to fly at half-staff to mourn Kalam's death, and lit 1000 butter lamps in homage. Bhutanese Prime Minister Tshering Tobgay expressed deep sadness, saying Kalam "was a leader greatly admired by all people, especially the youth of India who have referred to him as the people's President".[101] Bangladesh Prime Minister Sheikh Hasina described Kalam as "a rare combination of a great statesman, acclaimed scientist, and a source of inspiration to the young generation of South Asia" and termed his death an "irreparable loss to India and beyond". Bangladesh Nationalist Party chief Khaleda Zia said "as a nuclear scientist, he engaged himself in the welfare of the people". Ashraf Ghani, the President of Afghanistan, called Kalam "an inspirational figure to millions of people," noting that "we have a lot to learn from his life". Nepalese Prime Minister Sushil Koirala recalled Kalam's scientific contributions to India: "Nepal has lost a good friend and I have lost an honoured and ideal personality." The President of Pakistan, Mamnoon Hussain, and Prime Minister of Pakistan Nawaz Sharif also expressed their grief and condolences on his death.[102][103][104] The President of Sri Lanka, Maithripala Sirisena, also expressed his condolences. "Dr. Kalam was a man of firm conviction and indomitable spirit, and I saw him as an outstanding statesman of the world. His death is an irreparable loss not only to India but to the entire world."[105] Maldivian President Abdulla Yameen and Vice President Ahmed Adheeb condoled Kalam's death, with Yameen naming him as a close friend of the Maldives who would continue to be an inspiration to Indians and generations of South Asians. Former president Maumoon Abdul Gayoom, who had made an official visit to India during Kalam's presidency, termed his demise as a great loss to all of humankind.[106] The Commander-in-Chief of the Myanmar Armed Forces, Senior General Min Aung Hlaing, expressed condolences on behalf of the Myanmar government.[107] The Dalai Lama expressed his sadness and offered condolences and prayers, calling Kalam's death "an irreparable loss".[108]
Kathleen Wynne, the Premier of Ontario, which Kalam had visited on numerous occasions, expressed "deepest condolences ... as a respected scientist, he played a critical role in the development of the Indian space program. As a committed educator, he inspired millions of young people to achieve their very best. And as a devoted leader, he gained support both at home and abroad, becoming known as 'the people's President'. I join our Indo–Canadian families, friends, and neighbours in mourning the passing of this respected leader."[109] United States President Barack Obama extended "deepest condolences to the people of India on the passing of former Indian President Dr. APJ Abdul Kalam", and highlighted his achievements as a scientist and as a statesman, notably his role in strengthening U.S.–India relations and increasing space cooperation between the two nations. "Suitably named 'the People's President', Dr. Kalam's humility and dedication to public service served as an inspiration to millions of Indians and admirers around the world."[110] Russian President Vladimir Putin expressed sincere condolences and conveyed his sympathy and support "to the near and dear ones of the deceased leader, to the government, and entire people of India". He remarked on Kalam's outstanding "personal contribution to the social, economic, scientific, and technical progress of India and in ensuring its national security," adding that Dr. Kalam would be remembered as a "consistent exponent of closer friendly relations between our nations, who has done a lot for cementing mutually beneficial Russian–Indian cooperation."[111] Other international leaders—including former Indonesian president Susilo Bambang Yudhoyono, Malaysian Prime Minister Najib Razak, Singaporean Prime Minister Lee Hsien Loong, President of the United Arab Emirates Sheikh Khalifa bin Zayed Al Nahyan, and Vice President and Prime Minister of the United Arab Emirates and emir of Dubai Sheikh Mohammed bin Rashid Al Maktoum—also paid tribute to Kalam.[112][113] In a special gesture, Secretary-General of the United Nations Ban Ki-moon visited the Permanent Mission of India to the UN and signed a condolence book. "The outpouring of grief around the world is a testament of the respect and inspiration he has garnered during and after his presidency. The UN joins the people of India in sending our deepest condolences for this great statesman. May he rest in peace and eternity", Ban wrote in his message.[114]
Personal life
Kalam was the youngest of five siblings, the eldest of whom was a sister, Asim Zohra (d. 1997), followed by three elder brothers: Mohammed Muthu Meera Lebbai Maraikayar (b. 1916; aged 99), Mustafa Kamal (d. 1999) and Kasim Mohammed (d. 1995).[115] He was extremely close to his elder siblings and their extended families throughout his life, and would regularly send small sums of money to his older relations, himself remaining a lifelong bachelor.[115][116]
Kalam was noted for his integrity and his simple lifestyle.[116] He never owned a television, and was in the habit of rising at 6:30 or 7 a.m and sleeping by 2 a.m.[117] His few personal possessions included his books, his veena, some articles of clothing, a CD player and a laptop; at his death, he left no will, and his possessions went to his eldest brother, who survived him.[118][119]
In the 2011 Hindi film I Am Kalam, Kalam is portrayed as a positive influence on a poor but bright Rajasthani boy named Chhotu, who renames himself Kalam in honour of his idol.[120]
Religious and spiritual views
Religion and spirituality were very important to Kalam throughout his life.[121] In fact, he made his own spiritual journey the subject of his final book, Transcendence: My Spiritual Experiences with Pramukh Swamiji.[122][123]
Islam
A proud and practicing Muslim, daily namāz and fasting during Ramadan were integral to Kalam's life.[9][124][125] His father, the imam of a mosque in his hometown of Rameswaram, had strictly instilled these Islamic customs in his children.[9] His father had also impressed upon the young Kalam the value of interfaith respect and dialogue. As Kalam recalled: "Every evening, my father A.P. Jainulabdeen, an imam, Pakshi Lakshmana Sastry, the head priest of the Ramanathaswamy Hindu temple, and a church priest used to sit with hot tea and discuss the issues concerning the island."[122][126] Such early exposure convinced Kalam that the answers to India's multitudinous issues lay in "dialogue and cooperation" among the country's religious, social, and political leaders.[124] Moreover, since Kalam believed that "respect for other faiths" was one of the key cornerstones of Islam, he was fond of saying: "For great men, religion is a way of making friends; small people make religion a fighting tool."[127]
Syncretism
One component of Kalam's widespread popularity among diverse groups in India, and an enduring aspect of his legacy, is the syncretism he embodied in appreciating various elements of the many spiritual and cultural traditions of India.[124][125][128][129] In addition to his faith in the Koran and Islamic practice, Kalam was well-versed in Hindu traditions; he learnt Sanskrit,[130][131] read the Bhagavad Gita[132][133] and he was a vegetarian.[134] Kalam also enjoyed writing Tamil poetry, playing the veena (a South Indian string instrument),[135] and listening to Carnatic devotional music every day.[125] In 2002, in one of his early speeches to Parliament after becoming President, he reiterated his desire for a more united India, stating that "[d]uring the last one year I met a number of spiritual leaders of all religions ... [and] I would like to endeavour to work for bringing about unity of minds among the divergent traditions of our country".[128] Describing Kalam as a unifier of diverse traditions, Congress leader Shashi Tharoor stated, "Kalam was a complete Indian, an embodiment of the eclecticism of India's heritage of diversity".[125] BJP leader L. K. Advani concurred that Kalam was "the best exemplar of the Idea of India, one who embodied the best of all the cultural and spiritual traditions that signify India's unity in immense diversity. This was most strikingly evident in the last book he wrote, presciently titled Transcendence: My Spiritual Experiences with Pramukh Swami.[129]
Pramukh Swami as Guru
Kalam's desire to meet spiritual leaders to help create a more prosperous, spiritual, and unified India was what initially led him to meet Pramukh Swami, the Hindu guru of the BAPS Swaminarayan Sampradaya, who Kalam would come to consider his ultimate spiritual teacher and guru.[122][124] The first of eight meetings between Kalam and Pramukh Swami over a fourteen-year period took place on 30 June 2001 in New Delhi, during which Kalam described being immediately drawn to Pramukh Swami's simplicity and spiritual purity.[136] Kalam stated that he was inspired by Pramukh Swami throughout their numerous interactions. One such incident occurred the day following the terrorist attack on BAPS' Akshardham, Gandhinagar complex in September 2002; Pramukh Swami prayed for, and sprinkled holy water upon, the sites of all of the deceased, including the terrorists, demonstrating the view that all human life is sacred. Kalam recalled being moved by Pramukh Swami's equanimity and compassion, citing this incident as one of his motivations for writing Transcendence: My Spiritual Experiences with Pramukh Swamiji.[137] Summarizing the effect that Pramukh Swami had on him, Kalam stated that "[Pramukh Swami] has indeed transformed me. He is the ultimate stage of the spiritual ascent in my life ... Pramukh Swamiji has put me in a God-synchronous orbit. No manoeuvres are required any more, as I am placed in my final position in eternity."[124][138] Following Kalam's death a month after his final book was released, co-author Arun Tiwari pointed to this passage as potentially prophetic and premonitory of Kalam's death.[139]
Writings
A P J Abdul Kalam delivering a speech
In his book India 2020, Kalam strongly advocated an action plan to develop India into a "knowledge superpower" and a developed nation by the year 2020. He regarded his work on India's nuclear weapons programme as a way to assert India's place as a future superpower.[140]
I have identified five areas where India has a core competence for integrated action: (1) agriculture and food processing; (2) education and healthcare; (3) information and communication technology; (4) infrastructure, reliable and quality electric power, surface transport and infrastructure for all parts of the country; and (5) self-reliance in critical technologies. These five areas are closely inter-related and if advanced in a coordinated way, will lead to food, economic and national security.
Kalam describes a "transformative moment" in his life when he asked Pramukh Swami, the guru of the BAPS Swaminarayan Sampradaya, how India might realize this five-pronged vision of development. Pramukh Swami's answer—to add a sixth area developing faith in God and spirituality to overcome the current climate of crime and corruption—became the spiritual vision for the next 15 years Kalam's life, which he describes in his final book, Transcendence: My Spiritual Experiences with Pramukh Swamiji, published just a month before his death.[136]
It was reported that there was considerable demand in South Korea for translated versions of books authored by him.[141]
Kalam took an active interest in other developments in the field of science and technology, including a research programme for developing biomedical implants. He also supported open source technology over proprietary software, predicting that the use of free software on a large scale would bring the benefits of information technology to more people.[142]
Kalam set a target of interacting with 100,000 students during the two years after his resignation from the post of scientific adviser in 1999.[21] He explained, "I feel comfortable in the company of young people, particularly high school students. Henceforth, I intend to share with them experiences, helping them to ignite their imagination and preparing them to work for a developed India for which the road map is already available."[21]
Awards and honours
An Indian Post commemorative postage stamp on A. P. J. Abdul Kalam - issued on October 15, 2015
Kalam received honorary doctorates from 40 universities.[143][144] The Government of India honoured him with the Padma Bhushan in 1981 and the Padma Vibhushan in 1990 for his work with ISRO and DRDO and his role as a scientific advisor to the Government.[145] In 1997, Kalam received India's highest civilian honour, the Bharat Ratna, for his contribution to the scientific research and modernisation of defence technology in India.[146] In 2013, he was the recipient of the Von Braun Award from the National Space Society "to recognize excellence in the management and leadership of a space-related project".[147]
Following his death, Kalam received numerous tributes. The Tamil Nadu state government announced that his birthday, 15 October, would be observed across the state as "Youth Renaissance Day;" the state government further instituted the "Dr. A.P.J. Abdul Kalam Award," constituting an 8-gram gold medal, a certificate and ₹500,000 (US$7,400). The award will be awarded annually on Independence Day, beginning in 2015, to residents of the state with achievements in promoting scientific growth, the humanities or the welfare of students.[148]
On occasion of his birth day (2015), CBSE has given the topics on his name in the CBSE expression series.[149]
The Prime Minister, Mr. Narendra Modi released the commemorative postal stamps on the former President of India, Dr. A.P.J. Abdul Kalam, on his 84th birth anniversary celebrations, at DRDO Bhawan, in New Delhi on October 15, 2015.
Educational and scientific institutions
Several educational and scientific institutions and other locations were renamed or named in honour of Kalam following his death.
An agricultural college at Kishanganj, Bihar, was renamed the "Dr. Kalam Agricultural College, Kishanganj" by the Bihar state government on the day of Kalam's funeral. The state government also announced it would name a proposed science city after Kalam.[150]
Uttar Pradesh Technical University (UPTU) was renamed "A.P.J. Abdul Kalam Technical University" by the Uttar Pradesh state government.[151]
A.P.J. Abdul Kalam Memorial Travancore Institute of Digestive Diseases, a new research institute in Kollam city, Kerala attached to the Travancore Medical College Hospital.[152]
A new academic complex at Mahatma Gandhi University in Kerala.[153]
A new science centre and planetarium in Lawspet, Puducherry.[154]
India and the US have launched the Fulbright-Kalam Climate Fellowship In September 2014. The first call for applicants was announced on Friday March 12, 2016, for the fellowship which will enable up to 6 Indian PhD students and post-doctoral researchers to work with US host institutions for a period of 6–12 months. The fellowship will be operated by the binational US-India Educational Foundation (USIEF) under theFulbright programme.[155]
Island
Wheeler Island, a national missile test site in Odisha, was renamed Abdul Kalam Island in September 2015.[156]
All Saints, Gazeley, Suffolk.
There was never any doubt I would go to Rob's funeral. Rob was born just two weeks before me, and in our many meetings, we found we had so much in common.
A drive to Ipswich should be something like only two and a half hours, but with the Dartford Crossing that could balloon to four or more.
My choice was to leave early, soon after Jools left for work, or wait to near nine once rush hour was over. If I was up early, I'd leave early, I said.
Which is what happened.
So, after coffee and Jools leaving, I loaded my camera stuff in the car, not bothering to program in a destination, as I knew the route to Suffolk so well.
Checking the internet I found the M2 was closed, so that meant taking the M20, which I like as it runs beside HS2, although over the years, vegetation growth now hides most of it, and with Eurostar cutting services due to Brexit, you're lucky to see a train on the line now.
I had a phone loaded with podcasts, so time flew by, even if travelling through the endless roadworks at 50mph seemed to take forever.
Dartford was jammed. But we inched forward, until as the bridge came in sight, traffic moved smoothly, and I followed the traffic down into the east bore of the tunnel.
Another glorious morning for travel, the sun shone from a clear blue sky, even if traffic was heavy, but I had time, so not pressing on like I usually do, making the drive a pleasant one.
Up through Essex, where most other traffic turned off at Stanstead, then up to the A11 junction, with it being not yet nine, I had several hours to fill before the ceremony.
I stopped at Cambridge services for breakfast, then programmed the first church in: Gazeley, which is just in Suffolk on the border with Cambridgeshire.
I took the next junction off, took two further turnings brought be to the village, which is divided by one of the widest village streets I have ever seen.
It was five past nine: would the church be open?
I parked on the opposite side of the road, grabbed my bag and camera, limped over, passing a warden putting new notices in the parish notice board. We exchange good mornings, and I walk to the porch.
The inner door was unlocked, and the heavy door swung after turning the metal ring handle.
I had made a list of four churches from Simon's list of the top 60 Suffolk churches, picking those on or near my route to Ipswich and which piqued my interest.
Here, it was the reset mediaeval glass.
Needless to say, I had the church to myself, the centuries hanging heavy inside as sunlight flooded in filling the Chancel with warm golden light.
Windows had several devotional dials carved in the surrounding stone, and a huge and "stunningly beautiful piscina, and beside it are sedilia that end in an arm rest carved in the shape of a beast" which caught my eye.
A display in the Chancel was of the decoration of the wooden roof above where panels contained carved beasts, some actual and some mythical.
I photographed them all.
----------------------------------------------------
All Saints is a large, remarkably good church in one of the sleepy, fat villages along the Cambridgeshire border, the sort of place you cycle through and imagine wistfully that you've won the lottery and could move there. The wide churchyard on both sides is a perfect setting for the church, which rises to heaven out of a perpendicular splendour of aisles, clerestories and battlements. The tower was complete by the 1470s when money was being left for a bell. The earlier chancel steadies the ship, anchoring it to earth quietly, although the tall east window has its spectacular moment too. And you step into a deliciously well-kept interior, full of interest.
One of the most significant medieval survivals here is not easily noticed. This is the range of 15th Century glass, which was reset by the Victorians high in the clerestory. This seems a curious thing to have done, since it defeats the purpose of a clerestory, but if they had not done so then we might have lost it. The glass matches the tracery in the north aisle windows, so that is probably where they came from. There are angels, three Saints and some shields, most of which are heraldic but two show the instruments of the passion and the Holy Trinity. I would not be surprised to learn that some of the shields are 19th century, but the figures are all original late 15th or early 16th century. The Saints are an unidentified Bishop, the hacksaw-wielding St Faith and one of my favourites, St Apollonia. She it was who was invoked by medieval people against toothache.
Waling from the nave up into the chancel, the space created by the clearing of clutter makes it at once mysterious and beautiful. Above, the early 16th century waggon roof is Suffolk's best of its kind. Mortlock points out the little angels bearing scrolls, the wheat ears and the vine sprays, and the surviving traces of colour. The low side window on the south side still has its hinges, for here it was that updraught to the rood would have sent the candles flickering in the mystical church of the 14th century. On the south side of the sanctuary is an exquisitely carved arched recess, that doesn't appear to have ever had a door, and may have been a very rare purpose-built Easter sepulchre at the time of the 1330s rebuilding. Opposite is a huge and stunningly beautiful piscina, and beside it are sedilia that end in an arm rest carved in the shape of a beast. It is one of the most significant Decorated moments in Suffolk.
On the floor of the chancel there is a tiny, perfect chalice brass, one of only two surviving in Suffolk. The other is at Rendham. Not far away is the indent of another chalice brass - or perhaps it was for the same one, and the brass has been moved for some reason. There are two chalice indents at Westhall, but nowhere else in Suffolk. Chalice brasses were popular memorials for Priests in the 15th and early 16th centuries, and thus were fair game for reformers. Heigham memorials of the late 16th century are on the walls. Back in the south aisle there is a splendid tombchest in Purbeck marble. It has lost its brasses, but the indents show us where they were, as do other indents in the aisle floors. Some heraldic brass shields survive, and show that Heighams were buried here. Brass inscriptions survive in the nave and the chancel, dating from the late 16th and early 17th centuries.
The 14th century font is a good example of the tracery pattern series that appeared in the decades before the Black Death. They may have been intended to spread ideas at that time of great artistic and intellectual flowering before it was so cruelly snatched away. The cover is 17th Century. At this end of the nave are two good ranges of medieval benches, one, rare in East Anglia, is a group of 14th Century benches with pierced tracery backs. Some of them appear to spell out words, and Mortlock thought one might say Salaman Sayet. The block of benches to the north appears to be 15th Century or possibly early 16th Century. Further north, the early 17th Century benches are simpler, even cruder, and were likely the work of the village carpenter.
All rather lovely then. And yet, it hasn't always been that way. All Saints at Gazeley, near Newmarket, was the first church that I visited after an international team of scientists conclusively proved that God did not exist began the first page for this church that I wrote in 2003, in a satirical mood after finding the church locked and at a very low ebb. At a time when congregations were generally falling, I'd been thinking about the future of medieval churches beyond a time when they would have people to use them in the traditional way. I wondered if the buildings might find new uses, or could adapt themselves to changing patterns and emphases in Christianity, or even changing spiritual needs of their parishes. Even if science could somehow prove that God did not exist, I suggested, there were parishes which would rise to the challenge and reinvent themselves, as churches have always done over the two millennia of Christianity. Coming to Gazeley I felt that here was a church which felt as if it had been abandoned. And yet, it seemed to me a church of such significance, such historical and spiritual importance, that its loss would be a disaster. If it had been clean, tidy and open at the time he was visiting, Simon Jenkins England's Thousand Best Churches would not have been able to resist it. Should the survival of such a treasure store depend upon the existence of God or the continued practice of the Christian faith? Or might there be other reasons to keep this extraordinary building in something like its present integrity?
In the first decade of the 21st Century, Gazeley church went on a tremendous journey, from being moribund to being the wonderful church you can visit today. If you want to read the slightly adapted 2006 entry for Gazeley, recounting this journey, you can do so here. Coming back here today always fills me with optimism for what can be achieved. On one occasion I mentioned my experiences of Gazeley church to a Catholic Priest friend of mine, and he said he hoped I knew I'd seen the power of the Holy Spirit at work. And perhaps that is so. Certainly, the energy and imagination of the people here have been fired by something. On that occasion I had wanted to find someone to ask about it, to find out how things stood now. But there was no one, and so the building spoke for them.
Back outside in the graveyard, the dog daisies clustered and waved their sun-kissed faces in the light breeze. The ancient building must have known many late-May days like this over the centuries, but think of all the changes that it has known inside! The general buffeting of the winds of history still leaves room for local squalls and lightning strikes. All Saints has known these, but for now a blessed calm reigns here. Long may it remain so.
Simon Knott, June 2019
A. P. J. Abdul Kalam Portraits by Ani,Chennai,Tamilnadu,India
Avul Pakir Jainulabdeen "A. P. J." Abdul Kalam (Listeni/ˈæbdʊl kəˈlɑːm/; 15 October 1931 – 27 July 2015) was the 11th President of India from 2002 to 2007. A career scientist turned politician, Kalam was born and raised in Rameswaram, Tamil Nadu, and studied physics and aerospace engineering. He spent the next four decades as a scientist and science administrator, mainly at the Defence Research and Development Organisation (DRDO) and Indian Space Research Organisation (ISRO) and was intimately involved in India's civilian space program and military missile development efforts.[1] He thus came to be known as the Missile Man of India for his work on the development of ballistic missile and launch vehicle technology.[2][3][4] He also played a pivotal organizational, technical, and political role in India's Pokhran-II nuclear tests in 1998, the first since the original nuclear test by India in 1974.[5]
Kalam was elected as the 11th President of India in 2002 with the support of both the ruling Bharatiya Janata Party and the then-opposition Indian National Congress. Widely referred to as the "People's President,"[6] he returned to his civilian life of education, writing and public service after a single term. He was a recipient of several prestigious awards, including the Bharat Ratna, India's highest civilian honour.
While delivering a lecture at the Indian Institute of Management Shillong, Kalam collapsed and died from an apparent cardiac arrest on 27 July 2015, aged 83.[7] Thousands including national-level dignitaries attended the funeral ceremony held in his hometown of Rameshwaram, where he was buried with full state honours.[8]Avul Pakir Jainulabdeen Abdul Kalam was born on 15 October 1931 to a Tamil Muslim family in the pilgrimage centre of Rameswaram on Pamban Island, then in the Madras Presidency and now in the State of Tamil Nadu. His father Jainulabudeen was a boat owner and imam of a local mosque;[9] his mother Ashiamma was a housewife.[10][11][12][13] His father owned a ferry that took Hindu pilgrims back and forth between Rameswaram and the now uninhabited Dhanushkodi.[14][15] Kalam was the youngest of four brothers and one sister in his family.[16][17][18] His ancestors had been wealthy traders and landowners, with numerous properties and large tracts of land. Their business had involved trading groceries between the mainland and the island and to and from Sri Lanka, as well as ferrying pilgrims between the mainland and Pamban. As a result, the family acquired the title of "Mara Kalam iyakkivar" (wooden boat steerers), which over the years became shortened to "Marakier." With the opening of the Pamban Bridge to the mainland in 1914, however, the businesses failed and the family fortune and properties were lost over time, apart from the ancestral home.[19] By his early childhood, Kalam's family had become poor; at an early age, he sold newspapers to supplement his family's income.[20][20][21]
In his school years, Kalam had average grades but was described as a bright and hardworking student who had a strong desire to learn. He spent hours on his studies, especially mathematics.[21] After completing his education at the Schwartz Higher Secondary School, Ramanathapuram, Kalam went on to attend Saint Joseph's College, Tiruchirappalli, then affiliated with the University of Madras, from where he graduated in physics in 1954.[22] He moved to Madras in 1955 to study aerospace engineering in Madras Institute of Technology.[13] While Kalam was working on a senior class project, the Dean was dissatisfied with his lack of progress and threatened to revoke his scholarship unless the project was finished within the next three days. Kalam met the deadline, impressing the Dean, who later said to him, "I was putting you under stress and asking you to meet a difficult deadline".[23] He narrowly missed achieving his dream of becoming a fighter pilot, as he placed ninth in qualifiers, and only eight positions were available in the IAF.[24]
Career as a scientistAfter graduating from the Madras Institute of Technology in 1960, Kalam joined the Aeronautical Development Establishment of the Defence Research and Development Organisation (DRDO) as a scientist. He started his career by designing a small hovercraft, but remained unconvinced by his choice of a job at DRDO.[26] Kalam was also part of the INCOSPAR committee working under Vikram Sarabhai, the renowned space scientist.[13] In 1969, Kalam was transferred to the Indian Space Research Organisation (ISRO) where he was the project director of India's first Satellite Launch Vehicle (SLV-III) which successfully deployed the Rohini satellite in near-earth orbit in July 1980; Kalam had first started work on an expandable rocket project independently at DRDO in 1965.[1] In 1969, Kalam received the government's approval and expanded the programme to include more engineers.[25]
Kalam addresses engineering students at IIT Guwahati
In 1963–64, he visited NASA's Langley Research Center in Hampton, Virginia; Goddard Space Flight Center in Greenbelt, Maryland; and Wallops Flight Facility.[11][27] Between the 1970s and 1990s, Kalam made an effort to develop the Polar Satellite Launch Vehicle (PSLV) and SLV-III projects, both of which proved to be successful.
Kalam was invited by Raja Ramanna to witness the country's first nuclear test Smiling Buddha as the representative of TBRL, even though he had not participated in its development. In the 1970s, Kalam also directed two projects, Project Devil and Project Valiant, which sought to develop ballistic missiles from the technology of the successful SLV programme.[28] Despite the disapproval of the Union Cabinet, Prime Minister Indira Gandhi allotted secret funds for these aerospace projects through her discretionary powers under Kalam's directorship.[28] Kalam played an integral role convincing the Union Cabinet to conceal the true nature of these classified aerospace projects.[28] His research and educational leadership brought him great laurels and prestige in the 1980s, which prompted the government to initiate an advanced missile programme under his directorship.[28] Kalam and Dr V S Arunachalam, metallurgist and scientific adviser to the Defence Minister, worked on the suggestion by the then Defence Minister, R. Venkataraman on a proposal for simultaneous development of a quiver of missiles instead of taking planned missiles one after another.[29] R Venkatraman was instrumental in getting the cabinet approval for allocating ₹388 crores for the mission, named Integrated Guided Missile Development Programme (IGMDP) and appointed Kalam as the chief executive.[29] Kalam played a major part in developing many missiles under the mission including Agni, an intermediate range ballistic missile and Prithvi, the tactical surface-to-surface missile, although the projects have been criticised for mismanagement and cost and time overruns.[29][30]
Kalam served as the Chief Scientific Adviser to the Prime Minister and the Secretary of the Defence Research and Development Organisation from July 1992 to December 1999. The Pokhran-II nuclear tests were conducted during this period in which he played an intensive political and technological role. Kalam served as the Chief Project Coordinator, along with Rajagopala Chidambaram, during the testing phase.[11][31] Media coverage of Kalam during this period made him the country's best known nuclear scientist.[32] However, the director of the site test, K Santhanam, said that the thermonuclear bomb had been a "fizzle" and criticisied Kalam for issuing an incorrect report.[33] Both Kalam and Chidambaram dismissed the claims.[34]
In 1998, along with cardiologist Soma Raju, Kalam developed a low cost coronary stent, named the "Kalam-Raju Stent".[35][36] In 2012, the duo designed a rugged tablet computer for health care in rural areas, which was named the "Kalam-Raju Tablet".[37]
Presidency
Kalam served as the 11th President of India, succeeding K. R. Narayanan. He won the 2002 presidential election with an electoral vote of 922,884, surpassing the 107,366 votes won by Lakshmi Sahgal. His term lasted from 25 July 2002 to 25 July 2007.[38]
On 10 June 2002, the National Democratic Alliance (NDA) which was in power at the time, expressed that they would nominate Kalam for the post of President,[39][40] and both the Samajwadi Party and the Nationalist Congress Party backed his candidacy.[41][42] After the Samajwadi Party announced its support for Kalam, Narayanan chose not to seek a second term in office, leaving the field clear.[43] Kalam said of the announcement of his candidature:
I am really overwhelmed. Everywhere both in Internet and in other media, I have been asked for a message. I was thinking what message I can give to the people of the country at this juncture.[44]
On 18 June, Kalam filed his nomination papers in the Indian Parliament, accompanied by Vajpayee and his senior Cabinet colleagues.[45]
Kalam along with Vladimir Putin and Manmohan Singh during his presidency
The polling for the presidential election began on 15 July 2002 in Parliament and the state assemblies, with the media claiming that the election was a one-sided affair and Kalam's victory was a foregone conclusion; the count was held on 18 July.[46] Kalam became the 11th president of the Republic of India in an easy victory,[47] and moved into the Rashtrapati Bhavan after he was sworn in on 25 July.[48] Kalam was the third President of India to have been honoured with a Bharat Ratna, India's highest civilian honour, before becoming the President. Dr Sarvepalli Radhakrishnan (1954) and Dr Zakir Hussain (1963) were the earlier recipients of Bharat Ratna who later became the President of India.[49] He was also the first scientist and the first bachelor to occupy Rashtrapati Bhawan.[50]
During his term as president, he was affectionately known as the People's President,[51][52][53] saying that signing the Office of Profit Bill was the toughest decision he had taken during his tenure.[54][55] Kalam was criticised for his inaction in deciding the fate of 20 out of the 21 mercy petitions submitted to him during his tenure.[56] Article 72 of the Constitution of India empowers the President of India to grant pardons, and suspend or commute the death sentence of convicts on death row.[56][57] Kalam acted on only one mercy plea in his five-year tenure as president, rejecting the plea of rapist Dhananjoy Chatterjee, who was later hanged.[56] Perhaps the most notable plea was from Afzal Guru, a Kashmiri terrorist who was convicted of conspiracy in the December 2001 attack on the Indian Parliament and was sentenced to death by the Supreme Court of India in 2004.[57] While the sentence was scheduled to be carried out on 20 October 2006, the pending action on his mercy plea resulted in him remaining on death row.[57] He also took the controversial decision to impose President's Rule in Bihar in 2005.[58]
In September 2003, in an interactive session in PGI Chandigarh, Kalam supported the need of Uniform Civil Code in India, keeping in view the population of the country.[59][60][61][62]
At the end of his term, on 20 June 2007, Kalam expressed his willingness to consider a second term in office provided there was certainty about his victory in the 2007 presidential election.[63] However, two days later, he decided not to contest the Presidential election again stating that he wanted to avoid involving Rashtrapati Bhavan from any political processes.[64] He did not have the support of the left parties, Shiv Sena and UPA constituents, to receive a renewed mandate.[65][66]
Nearing the expiry of the term of the 12th President Pratibha Patil on 24 July 2012, media reports in April claimed that Kalam was likely to be nominated for his second term.[67][68][69] After the reports, social networking sites witnessed a number of people supporting his candidature.[70][71] The BJP potentially backed his nomination, saying that the party would lend their support if the Trinamool Congress, Samajwadi Party and Indian National Congress proposed him for the 2012 presidential election.[72][73] A month ahead of the election, Mulayam Singh Yadav and Mamata Banerjee also expressed their support for Kalam.[74] Days afterwards, Mulayam Singh Yadav backed out, leaving Mamata Banerjee as the solitary supporter.[75] On 18 June 2012, Kalam declined to contest the 2012 presidential poll. He said of his decision not to do so:
Many, many citizens have also expressed the same wish. It only reflects their love and affection for me and the aspiration of the people. I am really overwhelmed by this support. This being their wish, I respect it. I want to thank them for the trust they have in me.[76]
Post-presidency
After leaving office, Kalam became a visiting professor at the Indian Institute of Management Shillong, the Indian Institute of Management Ahmedabad, and the Indian Institute of Management Indore; an honorary fellow of Indian Institute of Science, Bangalore;[77] chancellor of the Indian Institute of Space Science and Technology Thiruvananthapuram; professor of Aerospace Engineering at Anna University; and an adjunct at many other academic and research institutions across India. He taught information technology at the International Institute of Information Technology, Hyderabad, and technology at Banaras Hindu University and Anna University.[78]
In May 2012, Kalam launched a programme for the youth of India called the What Can I Give Movement, with a central theme of defeating corruption.[79][80]
In 2011, Kalam was criticised by civil groups over his stand on the Koodankulam Nuclear Power Plant; he supported the establishment of the nuclear power plant and was accused of not speaking with the local people.[81] The protesters were hostile to his visit as they perceived to him to be a pro-nuclear scientist and were unimpressed by the assurances provided by him regarding the safety features of the plant.[82]
Death
Kalam at Bijnor a week before his death
Wikinews has related news: Former Indian president APJ Abdul Kalam dies at age 83
On 27 July 2015, Kalam travelled to Shillong to deliver a lecture on "Creating a Livable Planet Earth" at the Indian Institute of Management Shillong. While climbing a flight of stairs, he experienced some discomfort, but was able to enter the auditorium after a brief rest.[83] At around 6:35 p.m. IST, only five minutes into his lecture, he collapsed.[84][85] He was rushed to the nearby Bethany Hospital in a critical condition; upon arrival, he lacked a pulse or any other signs of life.[84] Despite being placed in the intensive care unit, Kalam was confirmed dead of a sudden cardiac arrest at 7:45 p.m IST.[84][86][87] His last words, to his aide Srijan Pal Singh, were reportedly: "Funny guy! Are you doing well?"[88]
Following his death, Kalam's body was airlifted in an Indian Air Force helicopter from Shillong to Guwahati, from where it was flown to New Delhi on the morning of 28 July in an air force C-130J Hercules. The flight landed at Palam Air Base that afternoon and was received by the President, the Prime Minister, Chief Minister of Delhi Arvind Kejriwal, and the three service chiefs of the Indian Armed Forces, who laid wreaths on Kalam's body.[89] His body was then placed on a gun carriage draped with the Indian flag and taken to his Delhi residence at 10 Rajaji Marg; there, the public and numerous dignitaries paid homage, including former prime minister Manmohan Singh, Congress President Sonia Gandhi and Vice-President Rahul Gandhi, and Uttar Pradesh Chief Minister Akhilesh Yadav.[90]
On the morning of 29 July, Kalam's body, wrapped in the Indian flag, was taken to Palam Air Base and flown to Madurai in an air force C-130J aircraft, arriving at Madurai Airport that afternoon. His body was received at the airport by the three service chiefs and national and state dignitaries, including cabinet ministers Manohar Parrikar, Venkaiah Naidu, Pon Radhakrishnan and the governors of Tamil Nadu and Meghalaya, K Rosaiah and V. Shanmuganathan. After a brief ceremony, Kalam's body was flown by air force helicopter to the town of Mandapam, from where it was taken in an army truck to his hometown of Rameswaram. Upon arriving at Rameswaram, his body was displayed in an open area in front of the local bus station to allow the public to pay their final respects until 8 p.m. that evening.[91][92]
On 30 July 2015, the former President was laid to rest at Rameswaram's Pei Karumbu Ground with full state honours. Over 350,000 people attended the last rites, including the Prime Minister, the governor of Tamil Nadu and the chief ministers of Karnataka, Kerala and Andhra Pradesh.[93][94]
Reactions
Prime Minister Narendra Modi lays a wreath at Kalam's body, on arrival at Palam Air Base.
India reacted to Kalam's death with an outpouring of grief; numerous tributes were paid to the former President across the nation and on social media.[95] The Government of India declared a seven-day state mourning period as a mark of respect.[96] President Pranab Mukherjee, Vice President Hamid Ansari, Home Minister Rajnath Singh, and other leaders condoled the former President's demise.[86] Prime Minister Narendra Modi said "[Dr. Kalam's] death is a great loss to the scientific community. He took India to great heights. He showed the way."[97] Former Prime Minister Dr. Manmohan Singh, who had served as prime minister under Kalam, said, "our country has lost a great human being who made phenomenal contributions to the promotion of self reliance in defence technologies. I worked very closely with Dr. Kalam as prime minister and I greatly benefited from his advice as president of our country. His life and work will be remembered for generations to come."[98] ISRO chairman A. S. Kiran Kumar called his former colleague "a great personality and a gentleman", while former chairman G. Madhavan Nair described Kalam as "a global leader" for whom "the downtrodden and poor people were his priority. He always had a passion to convey what is in his mind to the young generation", adding that his death left a vacuum which none could fill.[99][100]
South Asian leaders expressed condolences and lauded the late statesman. The Bhutanese government ordered the country's flags to fly at half-staff to mourn Kalam's death, and lit 1000 butter lamps in homage. Bhutanese Prime Minister Tshering Tobgay expressed deep sadness, saying Kalam "was a leader greatly admired by all people, especially the youth of India who have referred to him as the people's President".[101] Bangladesh Prime Minister Sheikh Hasina described Kalam as "a rare combination of a great statesman, acclaimed scientist, and a source of inspiration to the young generation of South Asia" and termed his death an "irreparable loss to India and beyond". Bangladesh Nationalist Party chief Khaleda Zia said "as a nuclear scientist, he engaged himself in the welfare of the people". Ashraf Ghani, the President of Afghanistan, called Kalam "an inspirational figure to millions of people," noting that "we have a lot to learn from his life". Nepalese Prime Minister Sushil Koirala recalled Kalam's scientific contributions to India: "Nepal has lost a good friend and I have lost an honoured and ideal personality." The President of Pakistan, Mamnoon Hussain, and Prime Minister of Pakistan Nawaz Sharif also expressed their grief and condolences on his death.[102][103][104] The President of Sri Lanka, Maithripala Sirisena, also expressed his condolences. "Dr. Kalam was a man of firm conviction and indomitable spirit, and I saw him as an outstanding statesman of the world. His death is an irreparable loss not only to India but to the entire world."[105] Maldivian President Abdulla Yameen and Vice President Ahmed Adheeb condoled Kalam's death, with Yameen naming him as a close friend of the Maldives who would continue to be an inspiration to Indians and generations of South Asians. Former president Maumoon Abdul Gayoom, who had made an official visit to India during Kalam's presidency, termed his demise as a great loss to all of humankind.[106] The Commander-in-Chief of the Myanmar Armed Forces, Senior General Min Aung Hlaing, expressed condolences on behalf of the Myanmar government.[107] The Dalai Lama expressed his sadness and offered condolences and prayers, calling Kalam's death "an irreparable loss".[108]
Kathleen Wynne, the Premier of Ontario, which Kalam had visited on numerous occasions, expressed "deepest condolences ... as a respected scientist, he played a critical role in the development of the Indian space program. As a committed educator, he inspired millions of young people to achieve their very best. And as a devoted leader, he gained support both at home and abroad, becoming known as 'the people's President'. I join our Indo–Canadian families, friends, and neighbours in mourning the passing of this respected leader."[109] United States President Barack Obama extended "deepest condolences to the people of India on the passing of former Indian President Dr. APJ Abdul Kalam", and highlighted his achievements as a scientist and as a statesman, notably his role in strengthening U.S.–India relations and increasing space cooperation between the two nations. "Suitably named 'the People's President', Dr. Kalam's humility and dedication to public service served as an inspiration to millions of Indians and admirers around the world."[110] Russian President Vladimir Putin expressed sincere condolences and conveyed his sympathy and support "to the near and dear ones of the deceased leader, to the government, and entire people of India". He remarked on Kalam's outstanding "personal contribution to the social, economic, scientific, and technical progress of India and in ensuring its national security," adding that Dr. Kalam would be remembered as a "consistent exponent of closer friendly relations between our nations, who has done a lot for cementing mutually beneficial Russian–Indian cooperation."[111] Other international leaders—including former Indonesian president Susilo Bambang Yudhoyono, Malaysian Prime Minister Najib Razak, Singaporean Prime Minister Lee Hsien Loong, President of the United Arab Emirates Sheikh Khalifa bin Zayed Al Nahyan, and Vice President and Prime Minister of the United Arab Emirates and emir of Dubai Sheikh Mohammed bin Rashid Al Maktoum—also paid tribute to Kalam.[112][113] In a special gesture, Secretary-General of the United Nations Ban Ki-moon visited the Permanent Mission of India to the UN and signed a condolence book. "The outpouring of grief around the world is a testament of the respect and inspiration he has garnered during and after his presidency. The UN joins the people of India in sending our deepest condolences for this great statesman. May he rest in peace and eternity", Ban wrote in his message.[114]
Personal life
Kalam was the youngest of five siblings, the eldest of whom was a sister, Asim Zohra (d. 1997), followed by three elder brothers: Mohammed Muthu Meera Lebbai Maraikayar (b. 1916; aged 99), Mustafa Kamal (d. 1999) and Kasim Mohammed (d. 1995).[115] He was extremely close to his elder siblings and their extended families throughout his life, and would regularly send small sums of money to his older relations, himself remaining a lifelong bachelor.[115][116]
Kalam was noted for his integrity and his simple lifestyle.[116] He never owned a television, and was in the habit of rising at 6:30 or 7 a.m and sleeping by 2 a.m.[117] His few personal possessions included his books, his veena, some articles of clothing, a CD player and a laptop; at his death, he left no will, and his possessions went to his eldest brother, who survived him.[118][119]
In the 2011 Hindi film I Am Kalam, Kalam is portrayed as a positive influence on a poor but bright Rajasthani boy named Chhotu, who renames himself Kalam in honour of his idol.[120]
Religious and spiritual views
Religion and spirituality were very important to Kalam throughout his life.[121] In fact, he made his own spiritual journey the subject of his final book, Transcendence: My Spiritual Experiences with Pramukh Swamiji.[122][123]
Islam
A proud and practicing Muslim, daily namāz and fasting during Ramadan were integral to Kalam's life.[9][124][125] His father, the imam of a mosque in his hometown of Rameswaram, had strictly instilled these Islamic customs in his children.[9] His father had also impressed upon the young Kalam the value of interfaith respect and dialogue. As Kalam recalled: "Every evening, my father A.P. Jainulabdeen, an imam, Pakshi Lakshmana Sastry, the head priest of the Ramanathaswamy Hindu temple, and a church priest used to sit with hot tea and discuss the issues concerning the island."[122][126] Such early exposure convinced Kalam that the answers to India's multitudinous issues lay in "dialogue and cooperation" among the country's religious, social, and political leaders.[124] Moreover, since Kalam believed that "respect for other faiths" was one of the key cornerstones of Islam, he was fond of saying: "For great men, religion is a way of making friends; small people make religion a fighting tool."[127]
Syncretism
One component of Kalam's widespread popularity among diverse groups in India, and an enduring aspect of his legacy, is the syncretism he embodied in appreciating various elements of the many spiritual and cultural traditions of India.[124][125][128][129] In addition to his faith in the Koran and Islamic practice, Kalam was well-versed in Hindu traditions; he learnt Sanskrit,[130][131] read the Bhagavad Gita[132][133] and he was a vegetarian.[134] Kalam also enjoyed writing Tamil poetry, playing the veena (a South Indian string instrument),[135] and listening to Carnatic devotional music every day.[125] In 2002, in one of his early speeches to Parliament after becoming President, he reiterated his desire for a more united India, stating that "[d]uring the last one year I met a number of spiritual leaders of all religions ... [and] I would like to endeavour to work for bringing about unity of minds among the divergent traditions of our country".[128] Describing Kalam as a unifier of diverse traditions, Congress leader Shashi Tharoor stated, "Kalam was a complete Indian, an embodiment of the eclecticism of India's heritage of diversity".[125] BJP leader L. K. Advani concurred that Kalam was "the best exemplar of the Idea of India, one who embodied the best of all the cultural and spiritual traditions that signify India's unity in immense diversity. This was most strikingly evident in the last book he wrote, presciently titled Transcendence: My Spiritual Experiences with Pramukh Swami.[129]
Pramukh Swami as Guru
Kalam's desire to meet spiritual leaders to help create a more prosperous, spiritual, and unified India was what initially led him to meet Pramukh Swami, the Hindu guru of the BAPS Swaminarayan Sampradaya, who Kalam would come to consider his ultimate spiritual teacher and guru.[122][124] The first of eight meetings between Kalam and Pramukh Swami over a fourteen-year period took place on 30 June 2001 in New Delhi, during which Kalam described being immediately drawn to Pramukh Swami's simplicity and spiritual purity.[136] Kalam stated that he was inspired by Pramukh Swami throughout their numerous interactions. One such incident occurred the day following the terrorist attack on BAPS' Akshardham, Gandhinagar complex in September 2002; Pramukh Swami prayed for, and sprinkled holy water upon, the sites of all of the deceased, including the terrorists, demonstrating the view that all human life is sacred. Kalam recalled being moved by Pramukh Swami's equanimity and compassion, citing this incident as one of his motivations for writing Transcendence: My Spiritual Experiences with Pramukh Swamiji.[137] Summarizing the effect that Pramukh Swami had on him, Kalam stated that "[Pramukh Swami] has indeed transformed me. He is the ultimate stage of the spiritual ascent in my life ... Pramukh Swamiji has put me in a God-synchronous orbit. No manoeuvres are required any more, as I am placed in my final position in eternity."[124][138] Following Kalam's death a month after his final book was released, co-author Arun Tiwari pointed to this passage as potentially prophetic and premonitory of Kalam's death.[139]
Writings
A P J Abdul Kalam delivering a speech
In his book India 2020, Kalam strongly advocated an action plan to develop India into a "knowledge superpower" and a developed nation by the year 2020. He regarded his work on India's nuclear weapons programme as a way to assert India's place as a future superpower.[140]
I have identified five areas where India has a core competence for integrated action: (1) agriculture and food processing; (2) education and healthcare; (3) information and communication technology; (4) infrastructure, reliable and quality electric power, surface transport and infrastructure for all parts of the country; and (5) self-reliance in critical technologies. These five areas are closely inter-related and if advanced in a coordinated way, will lead to food, economic and national security.
Kalam describes a "transformative moment" in his life when he asked Pramukh Swami, the guru of the BAPS Swaminarayan Sampradaya, how India might realize this five-pronged vision of development. Pramukh Swami's answer—to add a sixth area developing faith in God and spirituality to overcome the current climate of crime and corruption—became the spiritual vision for the next 15 years Kalam's life, which he describes in his final book, Transcendence: My Spiritual Experiences with Pramukh Swamiji, published just a month before his death.[136]
It was reported that there was considerable demand in South Korea for translated versions of books authored by him.[141]
Kalam took an active interest in other developments in the field of science and technology, including a research programme for developing biomedical implants. He also supported open source technology over proprietary software, predicting that the use of free software on a large scale would bring the benefits of information technology to more people.[142]
Kalam set a target of interacting with 100,000 students during the two years after his resignation from the post of scientific adviser in 1999.[21] He explained, "I feel comfortable in the company of young people, particularly high school students. Henceforth, I intend to share with them experiences, helping them to ignite their imagination and preparing them to work for a developed India for which the road map is already available."[21]
Awards and honours
An Indian Post commemorative postage stamp on A. P. J. Abdul Kalam - issued on October 15, 2015
Kalam received honorary doctorates from 40 universities.[143][144] The Government of India honoured him with the Padma Bhushan in 1981 and the Padma Vibhushan in 1990 for his work with ISRO and DRDO and his role as a scientific advisor to the Government.[145] In 1997, Kalam received India's highest civilian honour, the Bharat Ratna, for his contribution to the scientific research and modernisation of defence technology in India.[146] In 2013, he was the recipient of the Von Braun Award from the National Space Society "to recognize excellence in the management and leadership of a space-related project".[147]
Following his death, Kalam received numerous tributes. The Tamil Nadu state government announced that his birthday, 15 October, would be observed across the state as "Youth Renaissance Day;" the state government further instituted the "Dr. A.P.J. Abdul Kalam Award," constituting an 8-gram gold medal, a certificate and ₹500,000 (US$7,400). The award will be awarded annually on Independence Day, beginning in 2015, to residents of the state with achievements in promoting scientific growth, the humanities or the welfare of students.[148]
On occasion of his birth day (2015), CBSE has given the topics on his name in the CBSE expression series.[149]
The Prime Minister, Mr. Narendra Modi released the commemorative postal stamps on the former President of India, Dr. A.P.J. Abdul Kalam, on his 84th birth anniversary celebrations, at DRDO Bhawan, in New Delhi on October 15, 2015.
Educational and scientific institutions
Several educational and scientific institutions and other locations were renamed or named in honour of Kalam following his death.
An agricultural college at Kishanganj, Bihar, was renamed the "Dr. Kalam Agricultural College, Kishanganj" by the Bihar state government on the day of Kalam's funeral. The state government also announced it would name a proposed science city after Kalam.[150]
Uttar Pradesh Technical University (UPTU) was renamed "A.P.J. Abdul Kalam Technical University" by the Uttar Pradesh state government.[151]
A.P.J. Abdul Kalam Memorial Travancore Institute of Digestive Diseases, a new research institute in Kollam city, Kerala attached to the Travancore Medical College Hospital.[152]
A new academic complex at Mahatma Gandhi University in Kerala.[153]
A new science centre and planetarium in Lawspet, Puducherry.[154]
India and the US have launched the Fulbright-Kalam Climate Fellowship In September 2014. The first call for applicants was announced on Friday March 12, 2016, for the fellowship which will enable up to 6 Indian PhD students and post-doctoral researchers to work with US host institutions for a period of 6–12 months. The fellowship will be operated by the binational US-India Educational Foundation (USIEF) under theFulbright programme.[155]
Island
Wheeler Island, a national missile test site in Odisha, was renamed Abdul Kalam Island in September 2015.[156]
The Rt Revd David McClay has become the new Bishop of Down and Dromore following his ordination in St Anne’s Cathedral, Belfast, on Saturday 25 January. He succeeds the Rt Revd Harold Miller who retired in September 2019.
Bishop McClay was ordained by the Archbishop of Armagh, the Most Revd Dr Richard Clarke, before a cathedral filled to capacity. Family, representatives from the parishes of the diocese, friends and colleagues had made the journey from all over Ireland, England and the United States. The new Bishop was welcomed to loud applause.
The Dean of Connor, the Very Revd Sam Wright, gave the address. He and Bishop McClay began theological college together 35 years ago and had quickly become friends. Turning to the question of what the new Bishop was to do, Dean Wright took 2 Corinthians 4:1–10 as his text and the inspiration of a ‘brave, bright and beautiful gospel’.
He said: “It is clear from past experience that David will do many things, but I want to encourage him to keep to the main thing – to share the Good News of Jesus. And as the chief shepherd for the people of Down and Dromore Diocese to encourage, enable and equip the church, to bring this Good News to the world. In this era of scepticism and rejection by many of the Christian Gospel, he will need to be Brave, and to offer a Bright and Beautiful Gospel to all.”
He continued: “In his life and in his sharing of Christ, David has courageously sought to change lives through his teaching and explanation of the word of God and through the power of the Holy Spirit. He has been a champion for the poor. He has spoken out against violence when it would have been easier to stay silent. Paul’s words in 2 Corinthians 4:4 are as true today as ever – 'The god of this age has blinded the minds of unbelievers, so that they cannot see light of the gospel.' It takes courage to shine out the gospel into the darkness of the world. David, in your new role, be brave.”
The Dean reminded the congregation that the ordination was taking place on the Feast Day of The Conversion of St Paul. Addressing the Bishop–elect, he said: “As you find yourself dealing with the people and issues of a large diocese, recall your own conversion experience and how God’s bright light broke into the darkness of your life. Flooding people’s lives with the hope found in the good news of the gospel, bringing out the God–colours into the world. That is to be your primary aim as a Bishop.”
The sermon was followed by the Rite of Ordination and for the ordination prayer and laying on of hands, Archbishop Clarke was joined by the other bishops, the Methodist President and former Presidents. The new Bishop was then vested in his robes and given a Bible before being presented to the congregation who greeted him with loud, sustained applause. The Dean of Belfast, the Very Revd Stephen Forde, then installed Bishop McClay in his cathedral stall.
At the reception which followed in Ulster University’s Birley Building, Bishop McClay expressed his thanks to all those who had taken part in the service; to his parents and family and to the many people who had travelled a distance to be there.
He concluded, “I’m looking forward very very much to building on the work of Bishop Harold and Bishop Gordon – the two Bishops of Down and Dromore that I’ve been privileged to serve under and I’m very grateful for all that they have put in place by way of a heritage to build upon. But I’m grateful above all to God and to the work of his grace.”
The SEAN DEVEREUX MEMORIAL WINDOW - Installed 6 January 2013
This window is in memory of Sean Devereux, a former member of this parish, who was murdered in Somalia while working for the United Nations Children's Fund on 2 January 1993
The central logo of the Sean Devereux Children's Fund is flanked by the map of Africa. The two countries where he worked are marked in a darker red, Liberia on the west coast and Somalia on the east. The drums are from the region and the football and boots represent his interest in sport which he used to communicate to the young people
The banner permeating the panel bears a quote from him, remembering his Father:
"While my hear beats I have to do what I think I can do….. and that is to help those who are less fortunate…."
It is all under the auspices of a dove of peace, which also doubles as the sign of the Holy Spirit, with the cloud of God the Father and the Cross of God the Son - his work was inspired by his faith and commitment to Christian values.
The border of blue and gold is in the colours of the Salesian College at Farnborough where he was educated and in whose community in Liberia he worked for three years
Trinity's history began with the arrival of the circuit rider from the Mission at St. Mary's in 1829. In 1832, Trinity's meeting place was a little log courthouse that stood on the northeast corner of Spring and Main Streets. In 1835, Trinity moved to its own building on the corner of Union and Market Streets. By that time, Lima had grown to a 300-person settlement.
The second church was a larger building and was erected on the same lot in 1852. It was a two-story building with the first story constructed of red brick and the second was frame with a steeple and a bell. The bell can still be viewed within Trinity's current structure. Like its predecessors, the building was used for several years for worship and educational purposes.
In 1871, the first step toward the third church took place when land was purchased on the corner of Market and Elizabeth streets. By this time, Lima was a thriving village of 4,500 and the church thought it was time to move west, away from "all business and noise!" Because of the panic of 1873, the building project was slowed and completion/ dedication was delayed until 1876. The church was an imposing one with its tall spire.
But things were changing by 1910. The sanctuary, some distance above ground level, was not easy to access by the elderly. The building's acoustics had become unsatisfactory to many and modern fire regulations said there were too few exits. So, by 1909, a building committee was organized and a larger lot on the southwest corner of Market and West streets was purchased. In January of 1910, the committee gave the architect their ideas about what was wanted.
By June, the contract was let and work began in September. A Tudor Gothic style was chosen and the famous Bedford limestone was the selected building material. The last worship service in the red brick church was appropriately held on Christmas Eve in 1911. From old Trinity, the communion service, pulpit, bell and pews were brought to the new building.
Several minor changes were made to the original building over the years in an effort to meet the demands of a growing congregation and program. The pipe organ, installed after the dedication, was rebuilt in 1936 and an echo organ was added in 1948.
In 1961, the sanctuary was remodeled and the education addition was competed on the south side of the main building. It consisted of three floors and included classroom space for preschoolers, a chapel and parlor, and a youth lounge. In 1984, Trinity again remodeled our existing sanctuary and created a place for gathering before and after worship, and built the building over the parking lot that houses our office area and a multi-purpose room.
In its early history, Trinity helped launch five other Methodist churches, one of them being Grace United Methodist Church!
Grace Church had its beginning at the 1879 Christmas Eve prayer meeting of three people. Mr. Timothy Schroyer of Trinity Church met and prayed with Mr. and Mrs. Joseph Ballard. The home meetings continued and grew into a house church in 1880. The congregation moved into a new church building at Kibby and Elizabeth streets in 1881. The former Grace congregation, like Trinity, occupied several different buildings (in 1881, 1883, and 1915) and underwent several other instances of remodeling, responding to changing needs. Grace, with the same intention as Trinity choosing to remain downtown, purposely chose to be a presence of Christ on the near Southside in order to serve the people in the surrounding community.
On March 23, 2008 the congregations of Trinity United Methodist Church of Lima and Grace United Methodist Church of Lima merged. It is clear that God’s Holy Spirit has been moving through these two churches for a long time.
During its long history, Trinity has worn her title of "leader" well and has always been one of the largest and most centrally located meeting places in Lima and continues to be so today. It has thrown open its doors on numerous occasions for evangelistic services, interdenominational programs and more than a normal share of wedding and funeral services. It has served the community in such significant ways as being a Red Cross blood bank and polling site, hosting organ and other music recitals, union services, open forums, the Lima Choral Society, and a city-wide choir clinic.
Fonte dell'immagine: La Chiesa di Dio Onnipotente
Condizioni d'Uso: Avviso legale e condizioni per l’uso
Conoscere la più recente opera di Dio e seguire le Sue orme
Ora il vostro obiettivo consiste nel diventare il popolo di Dio e nell’iniziare l’intero accesso sulla retta via. Essere il popolo di Dio significa entrare nell’Età del Regno. Oggi cominciate ufficialmente ad accedere alla preparazione al Regno, e la vostra vita futura dovrà cessare di essere indolente e trasandata come è stata finora; una simile vita non è in grado di soddisfare il criterio stabilito da Dio. Se non percepisci alcuna urgenza, ciò dimostra che non hai alcun desiderio di migliorarti, che la tua ricerca è disorientata e confusa, e sei incapace di attuare la volontà di Dio. Accedere alla preparazione al Regno significa cominciare la vita del popolo di Dio: sei disposto ad accettare una simile preparazione? Sei disposto a provare un senso di urgenza? Sei disposto a vivere sotto la disciplina di Dio? Sei disposto a vivere sotto il castigo di Dio? Quando la parola di Dio scenderà su di te e ti metterà alla prova, come ti comporterai? E che cosa farai quando dovrai affrontare ogni sorta di realtà? Nel passato, non ti concentravi sulla vita; oggi devi entrare nella realtà della vita e perseguire la trasformazione della tua indole di vita. Questo è ciò che il popolo del Regno deve conseguire. Tutti coloro che fanno parte del popolo di Dio devono possedere la vita, devono accettare la preparazione al Regno e perseguire la trasformazione della loro indole di vita. Questo è ciò che Dio richiede al popolo del Regno.
Le prescrizioni di Dio per il popolo del Regno sono le seguenti:
1. Deve accettare gli incarichi assegnati da Dio, ossia deve accettare tutte le parole pronunciate durante l’opera di Dio degli ultimi giorni.
2. Deve accedere alla preparazione al Regno.
3. Deve cercare di farsi toccare il cuore da Dio. Quando il tuo cuore sarà completamente rivolto a Dio e avrai una normale vita spirituale, vivrai nel mondo della libertà, ossia vivrai sotto la tutela e la protezione dell’amore di Dio. Solo quando vivrai sotto la tutela e la protezione di Dio Gli apparterrai.
4. Deve essere guadagnato da Dio.
5. Deve diventare una manifestazione della gloria di Dio in terra.
Questi cinque punti sono i Miei incarichi per voi. Le Mie parole sono rivolte al popolo di Dio, e se non sei disposto ad accettare questi incarichi Io non ti costringerò; ma se li accetti veramente sarai in grado di fare la volontà di Dio. Oggi voi cominciate ad accettare gli incarichi assegnati da Dio e a cercare di diventare il popolo del Regno e soddisfare i criteri richiesti per essere il popolo del Regno. Questo è il primo passo per l’accesso. Se desideri fare pienamente la volontà di Dio, devi accettare questi cinque incarichi, e se sarai in grado di conseguirli starai agendo secondo il cuore di Dio e sicuramente Dio farà buon uso di te. Ciò che è cruciale oggi è l’accesso alla preparazione al Regno. L’accesso alla preparazione al Regno implica la vita spirituale. In precedenza non si parlava di vita spirituale, ma oggi, mentre accedi alla preparazione al Regno, accedi ufficialmente alla vita spirituale.
Che genere di vita è la vita spirituale? La vita spirituale è quella in cui il tuo cuore è completamente rivolto a Dio e sa essere consapevole dell’amore di Dio. È quella in cui vivi nelle parole di Dio e nient’altro occupa il tuo cuore, e sei in grado di comprendere oggi la volontà di Dio e nel compiere il tuo dovere sei guidato dalla luce dello Spirito Santo oggi. Una simile vita fra uomo e Dio è la vita spirituale. Se non sei in grado di seguire la luce di oggi, allora si è aperto un varco nel tuo rapporto con Dio – che potrebbe perfino essere stato troncato – e tu sei privo di una normale vita spirituale. Un rapporto normale con Dio è costruito sulle fondamenta dell’accettazione delle parole di Dio oggi. Hai una normale vita spirituale? Hai un normale rapporto con Dio? Sei una persona che segue l’opera dello Spirito Santo? Se sei in grado di seguire oggi la luce dello Spirito Santo e puoi comprendere la volontà di Dio nella Sua parola e hai accesso a tale parola, allora sei una persona che segue la corrente dello Spirito Santo. Se non segui la corrente dello Spirito Santo, allora indubbiamente sei una persona che non persegue la verità. Lo Spirito Santo non ha alcuna possibilità di operare in coloro che non hanno alcun desiderio di migliorarsi, e di conseguenza simili persone non sono mai in grado di raccogliere le forze e sono sempre passive. Oggi segui la corrente dello Spirito Santo? Sei nella corrente dello Spirito Santo? Sei emerso dalla condizione di passività? Coloro che credono nella parola di Dio, che pongono a fondamento l’opera di Dio e seguono oggi la luce dello Spirito Santo sono tutti nella corrente dello Spirito Santo. Se ritieni che la parola di Dio sia inequivocabilmente vera e giusta e se credi alla parola di Dio qualunque cosa Egli dica, sei una persona che persegue l’accesso all’opera di Dio e in questo modo attui la volontà di Dio.
Per entrare nella corrente dello Spirito Santo devi avere un normale rapporto con Dio e devi prima liberarti della tua condizione di passività. Alcuni seguono sempre la maggioranza, e il loro cuore si è troppo allontanato da Dio; simili persone non hanno alcun desiderio di migliorarsi, e i criteri che perseguono sono troppo modesti. Solo il perseguimento dell’amore per Dio e l’essere guadagnati da Dio rappresenta la Sua volontà. Vi sono persone che usano soltanto la propria coscienza per ripagare l’amore di Dio, ma ciò non può soddisfare la volontà di Dio; più sono elevati i criteri che persegui, più sarà in armonia con la volontà di Dio. In quanto siete normali e perseguite l’amore di Dio, l’accesso al Regno per diventare parte del popolo di Dio è il vostro vero futuro, e una vita che è del massimo valore e della massima importanza; nessuno è più benedetto di voi. Perché dico questo? Perché coloro che non credono in Dio vivono per la carne e vivono per Satana, ma oggi voi vivete per Dio e vivete per fare la volontà di Dio. Ecco perché dico che la vostra vita è della massima importanza. Solo questo gruppo di persone, che sono state selezionate da Dio, sono in grado di vivere una vita della massima importanza: nessun altro in terra è in grado di vivere una vita di tale valore e significato. Poiché siete stati selezionati da Dio e siete innalzati da Dio e, per di più, per via dell’amore di Dio per voi, avete compreso la vera vita e sapete come vivere una vita del massimo valore. Questo non perché la vostra ricerca sia valida, ma per via della grazia di Dio; è stato Dio ad aprire gli occhi del vostro spirito, ed è stato lo Spirito di Dio a toccarvi il cuore, conferendovi la buona sorte di presentarvi davanti a Lui. Se lo Spirito di Dio non ti avesse illuminato, saresti incapace di vedere ciò che vi è di amorevole in Dio, né ti sarebbe possibile amare Dio. È interamente a causa del fatto che lo Spirito di Dio ha toccato i cuori delle persone che essi si sono volti a Dio. Talvolta, quando gioisci della parola di Dio, il tuo spirito viene toccato e senti di non poter fare a meno di amare Dio, senti che vi è grande forza in te e non vi è nulla che tu non possa accantonare. Se ti senti così, sei stato toccato dallo Spirito di Dio, e il tuo cuore è completamente rivolto a Dio, e pregherai Dio dicendo: “O Dio! Veramente siamo stati predestinati e prescelti da Te. La Tua gloria mi dà orgoglio, e per me è splendido far parte del Tuo popolo. Adopererò qualsiasi cosa e darò qualsiasi cosa per fare la Tua volontà, e dedicherò a Te tutti i miei anni, un’intera vita di impegno”. Quando pregherai così, vi saranno nel tuo cuore un amore infinito e una vera obbedienza nei confronti di Dio. Hai mai avuto un’esperienza come questa? Se le persone vengono spesso toccate dallo Spirito di Dio, sono particolarmente disposte a dedicarsi a Dio nelle loro preghiere: “O Dio! Desidero contemplare il Tuo giorno di gloria, e desidero vivere per Te: nulla è più degno o significativo che vivere per Te, e non ho il minimo desiderio di vivere per Satana e per la carne. Tu mi innalzi consentendomi di vivere per Te oggi”. Quando avrai pregato in questo modo, sentirai di non poter fare a meno di donare il tuo cuore a Dio, di dover guadagnare Dio e che odieresti morire senza avere guadagnato Dio durante la vita. Quando avrai pronunciato una simile preghiera, vi sarà in te una forza inesauribile, e non ne capirai la provenienza; nel tuo cuore vi sarà una potenza illimitata, e percepirai che Dio è così amorevole e che è degno di essere amato. Allora sarai stato toccato da Dio. Tutti coloro che hanno avuto una simile esperienza sono stati toccati da Dio. Coloro che sono spesso toccati da Dio vedono cambiamenti nella loro vita, sono in grado di decidere e sono disposti a guadagnare completamente Dio, l’amore per Dio nel loro cuore è più intenso, hanno il cuore rivolto completamente a Dio, non tengono in alcuna considerazione la famiglia, il mondo, i vincoli o il loro futuro e sono disposti a dedicare una vita di impegno a Dio. Tutti coloro che sono stati toccati dallo Spirito di Dio sono persone che ricercano la verità e che hanno speranza di essere rese perfette da Dio.
Hai rivolto il tuo cuore a Dio? Il tuo cuore è stato toccato dallo Spirito di Dio? Se non hai mai avuto una simile esperienza, e se non hai mai pregato in tal modo, significa che Dio non ha posto nel tuo cuore. Tutti coloro che sono guidati dallo Spirito di Dio e sono stati toccati dallo Spirito di Dio sono in possesso dell’opera di Dio, il che dimostra che la parola di Dio e l’amore di Dio hanno messo radici in loro. Alcuni dicono: “Io non sono scrupoloso come te nelle mie preghiere, né sono così toccato da Dio; talvolta – quando medito e prego – sento che Dio è amorevole, e il mio cuore è toccato da Dio”. Niente è più importante del cuore dell’uomo. Quando il tuo cuore sarà rivolto a Dio, il tuo intero essere sarà rivolto a Dio e in quel momento il tuo cuore sarà stato toccato dallo Spirito di Dio. I più fra voi hanno avuto una simile esperienza: però la profondità della vostra esperienza non è uguale. Alcuni dicono: “Non pronuncio molte parole di preghiera, mi limito ad ascoltare la comunione degli altri e in me si accresce la forza”. Ciò dimostra che sei stato toccato interiormente da Dio. Coloro che sono stati toccati interiormente da Dio sono ispirati quando ascoltano la comunione di altri; se il cuore della persona rimane totalmente impassibile nell’ascoltare parole di ispirazione, ciò dimostra che in tale persona non è presente l’opera dello Spirito Santo. In lei non vi è desiderio, il che dimostra l’assenza di determinazione e pertanto dell’opera dello Spirito Santo. Se una persona è stata toccata da Dio, avrà una reazione quando ascolterà la parola di Dio; se non è stata toccata da Dio, non è impegnata con le parole di Dio, con cui non ha nessun rapporto, e non è in grado di essere illuminata. Coloro che hanno udito la parola di Dio e non hanno avuto alcuna reazione sono persone che non sono state toccate da Dio: sono persone prive dell’opera dello Spirito Santo. Tutti coloro che sono in grado di accettare la nuova luce sono stati toccati e sono in possesso dell’opera dello Spirito Santo.
Misura te stesso:
1. Sei nel mezzo dell’attuale opera dello Spirito Santo?
2. Il tuo cuore è rivolto a Dio? Sei stato toccato da Dio?
3. La parola di Dio ha messo radici dentro di te?
4. La tua pratica è costruita sulle fondamenta delle prescrizioni di Dio?
5. Vivi sotto la guida dell’attuale luce dello Spirito Santo?
6. Il tuo cuore è governato da vecchie concezioni oppure è governato dalle parole di Dio oggi?
Ascoltando queste parole, qual è la reazione dentro di voi? Avendo creduto per tutti questi anni, le parole di Dio sono la tua vita? Vi è stata una trasformazione della tua precedente indole corrotta? In conformità con le parole di Dio oggi, sai che cosa significhi possedere la vita e che cosa significhi essere privo di vita? Vi è chiaro? Un elemento di capitale importanza nel seguire Dio è che tutto sia conforme alle parole di Dio oggi: che tu stia perseguendo l’accesso alla vita o l’attuazione della volontà di Dio, tutto va incentrato sulle parole di Dio oggi. Se ciò con cui sei in comunione e persegui non sono incentrati sulle parole di Dio oggi, sei estraneo alle parole di Dio e totalmente privo dell’opera dello Spirito Santo. Ciò che Dio vuole sono persone che seguano le Sue orme. Per quanto meraviglioso e puro sia ciò che capivi in precedenza, Dio non lo vuole, e se non sei in grado di accantonare queste cose, esse costituiranno un ostacolo enorme per il tuo accesso nel futuro. Tutti coloro che sono in grado di seguire l’attuale luce dello Spirito Santo sono benedetti. Anche le persone dei secoli passati seguivano le orme di Dio, però non hanno potuto seguirle fino a oggi; questa è la benedizione del popolo degli ultimi giorni. Coloro che possono seguire l’attuale opera dello Spirito Santo e sono in grado di seguire le orme di Dio, andando perciò Dio ovunque Egli li conduca, sono persone benedette da Dio. Coloro che non seguono l’attuale opera dello Spirito Santo non hanno avuto accesso all’opera delle parole di Dio, e per quanto si sforzino o per quanto grande sia la loro sofferenza o per quanto corrano qua e là, nulla di tutto questo ha alcun significato per Dio, ed Egli non li elogia. Oggi, tutti coloro che seguono le attuali parole di Dio sono nella corrente dello Spirito Santo; coloro che sono estranei alle parole di Dio oggi sono al di fuori della corrente dello Spirito Santo, e simili persone non sono elogiate da Dio. Il servizio disgiunto dagli attuali discorsi dello Spirito Santo è un servizio che appartiene alla carne, e alle concezioni, e non è in grado di essere in conformità con la volontà di Dio. Se le persone vivono fra le concezioni religiose, sono incapaci di fare alcunché di adatto alla volontà di Dio, e anche se servono Dio Lo servono in mezzo alle loro fantasie e concezioni e sono totalmente incapaci di servire in conformità con la volontà di Dio. Coloro che sono incapaci di seguire l’opera dello Spirito Santo non capiscono la volontà di Dio, e coloro che non capiscono la volontà di Dio non possono servire Dio. Dio vuole un servizio che sia secondo il Suo cuore; non vuole un servizio che appartenga alle concezioni e alla carne. Se le persone sono incapaci di seguire i passi dell’opera dello Spirito Santo, vivono in mezzo alle concezioni. Il servizio di simili persone interrompe e disturba, e un tale servizio si svolge in senso contrario a Dio. Pertanto coloro che sono incapaci di seguire le orme di Dio sono incapaci di servire Dio; coloro che sono incapaci di seguire le orme di Dio di sicuro si oppongono a Dio e sono incapaci di essere in armonia con Dio. “Seguire l’opera dello Spirito Santo” significa capire la volontà di Dio oggi, essere in grado di agire in conformità con le attuali prescrizioni di Dio, essere in grado di obbedire e seguire il Dio di oggi e ottenere l’accesso in conformità con i nuovissimi discorsi di Dio. Soltanto così si può seguire l’opera dello Spirito Santo ed essere nella corrente dello Spirito Santo. Simili persone non soltanto sono in grado di ricevere la lode di Dio e di vedere Dio, ma sanno anche riconoscere l’indole di Dio dalla Sua opera più recente e sanno riconoscere le concezioni e la disobbedienza dell’uomo, nonché la natura e la sostanza dell’uomo, dalla Sua opera più recente; inoltre durante il servizio sono in grado di conseguire gradualmente una trasformazione della loro indole. Soltanto tali persone sono in grado di guadagnare Dio e hanno autenticamente trovato la vera via. Coloro che sono eliminati dall’opera dello Spirito Santo sono persone che non sono in grado di seguire la nuovissima opera di Dio e si ribellano contro la nuovissima opera di Dio. Tale aperta opposizione a Dio è dovuta al fatto che Dio ha compiuto una nuova opera e che l’immagine di Dio non è uguale a quella delle concezioni di queste persone; di conseguenza si oppongono apertamente a Dio e giudicano Dio, il che induce Dio a disprezzarle e a respingerle. Possedere la conoscenza della più recente opera di Dio non è cosa facile, ma se le persone hanno in mente di obbedire intenzionalmente all’opera di Dio e di ricercare l’opera di Dio, avranno la possibilità di vedere Dio e di guadagnare la più recente guida dello Spirito Santo. Coloro che intenzionalmente si oppongono all’opera di Dio non possono ricevere l’illuminazione dello Spirito Santo né la guida di Dio. Pertanto, l’eventualità che le persone possano o meno ricevere la nuovissima opera di Dio dipende dalla grazia di Dio, dalla loro ricerca e dalle loro intenzioni.
Tutti coloro che sono in grado di obbedire agli attuali discorsi dello Spirito Santo sono benedetti. Non importa come fossero prima o come lo Spirito Santo operasse in loro: coloro che hanno guadagnato l’opera più recente sono i più benedetti, e coloro che non sono in grado di seguire oggi l’opera più recente vengono eliminati. Dio vuole coloro che sono in grado di accettare la nuova luce e vuole coloro che accettano e conoscono la Sua opera più recente. Perché viene detto che devi essere una vergine casta? Una vergine casta è in grado di ricercare l’opera dello Spirito Santo e capire le cose nuove e per di più è in grado di accantonare le vecchie concezioni e obbedire all’opera di Dio oggi. Questo gruppo di persone, che accettano l’odierna opera più recente, erano state predestinate da Dio prima dei secoli e sono le più benedette fra le persone. Voi ascoltate direttamente la voce di Dio e contemplate la manifestazione di Dio e così, in tutti i cieli e la terra, e in tutti i secoli, nessuno è stato benedetto più di voi, di questo gruppo di persone. Tutto ciò è dovuto all’opera di Dio, alla predestinazione e alla selezione operate da Dio e alla grazia di Dio; se Dio non avesse parlato e trasmesso le Sue parole, le vostre circostanze sarebbero le stesse di oggi? Pertanto, sia a Dio tutta la gloria e la lode, poiché tutto questo è dovuto al fatto che Dio vi innalza. Con queste cose in mente, potresti ancora essere passivo? Potrebbe la tua forza essere ancora incapace di accrescersi?
Il fatto che tu sia in grado di accettare il giudizio, il castigo, il colpo e l’affinamento della parola di Dio e per di più sia in grado di accettare gli incarichi di Dio, è stato predestinato da Dio al principio del tempo, e pertanto non devi essere troppo angosciato quando vieni castigato. Nessuno può portar via l’opera che è stata compiuta in voi e le benedizioni che vi sono state impartite, e nessuno può portar via tutto ciò che vi è stato dato. Le persone religiose non tollerano alcun confronto con voi. Voi non siete in possesso di grande competenza riguardo alla Bibbia e non siete addestrati in teoria religiosa, ma poiché Dio ha operato in voi avete guadagnato più di chiunque altro in tutti i secoli, e così questa è la vostra più grande benedizione. Per questo dovete essere ancora più dediti a Dio e ancora più leali nei Suoi confronti. Poiché Dio ti innalza, devi intensificare i tuoi sforzi e devi predisporre la levatura adatta per accettare gli incarichi di Dio. Devi rimanere saldo nel luogo che Dio ti ha assegnato, cercare di diventare parte del popolo di Dio, accettare la preparazione al Regno, essere guadagnato da Dio e in definitiva divenire una gloriosa testimonianza di Dio. Quanti di questi propositi possiedi? Se sei in possesso di tali propositi, in definitiva sei certo di essere guadagnato da Dio e diventerai una gloriosa testimonianza di Dio. Devi capire che l’incarico principale è essere guadagnato da Dio e diventare una gloriosa testimonianza di Dio. Questa è la volontà di Dio.
Le parole dello Spirito Santo oggi sono la dinamica dell’opera dello Spirito Santo, e la continua illuminazione dell’uomo da parte dello Spirito Santo durante questo periodo è la tendenza nell’opera dello Spirito Santo. E qual è oggi la tendenza nell’opera dello Spirito Santo? È condurre le persone verso l’opera di Dio oggi e verso una normale vita spirituale. Vi sono diversi passi per entrare in una normale vita spirituale:
1. Primo, devi riversare il tuo cuore nelle parole di Dio. Non devi perseguire le parole di Dio del passato e non devi studiarle né confrontarle con le parole di oggi. Invece devi riversare completamente il tuo cuore nelle attuali parole di Dio. Le persone che ancora desiderano leggere le parole di Dio, libri spirituali o altri resoconti di predicazioni del passato, persone che non seguono le parole dello Spirito Santo oggi, sono le più sciocche fra le persone; Dio detesta simili persone. Se sei disposto ad accettare la luce dello Spirito Santo oggi, riversa completamente il tuo cuore nei discorsi di Dio oggi. Questo è il primo obiettivo che devi conseguire.
2. Devi pregare sulle fondamenta delle parole pronunciate da Dio oggi, accedere alle parole di Dio ed essere in comunione con Dio, e formulare i tuoi propositi davanti a Dio, stabilendo i criteri che desideri soddisfare.
3. Devi perseguire un accesso profondo alla verità sulle fondamenta dell’opera dello Spirito Santo oggi. Non attenerti a discorsi superati e teorie del passato.
4. Devi cercare di essere toccato dallo Spirito Santo e accedere alle parole di Dio.
5. Devi perseguire l’accesso al cammino percorso dallo Spirito Santo oggi.
E come cerchi di essere toccato dallo Spirito Santo? Ciò che è cruciale è vivere nella attuale parola di Dio e pregare sulle fondamenta delle prescrizioni di Dio. Se avrai pregato in questo modo, lo Spirito Santo sicuramente ti toccherà. Se non cerchi in base alle fondamenta delle parole pronunciate da Dio oggi, tutto questo è vano. Devi pregare e dire: “O Dio! Io mi oppongo a Te e Ti devo tanto; sono così disobbediente e mai capace di soddisfarTi. O Dio, desidero che Tu mi salvi, desidero essere al Tuo servizio fino alla fine, desidero morire per Te. Tu mi giudichi e mi castighi e io non mi lamento; mi oppongo a Te e merito di morire, cosicché tutti possano contemplare nella mia morte la Tua giusta indole”. Quando pregherai in questo modo dal profondo del tuo cuore, Dio ti ascolterà e ti guiderà; se non preghi sulle fondamenta delle parole dello Spirito Santo oggi, non vi è possibilità che lo Spirito Santo ti tocchi. Se preghi secondo la volontà di Dio e secondo ciò che Dio desidera fare oggi, dirai[a]: “O Dio! Desidero accettare i Tuoi incarichi ed essere fedele ai Tuoi incarichi, e sono disposto a dedicare l’intera mia vita alla Tua gloria, affinché tutto ciò che faccio possa soddisfare i criteri del popolo di Dio. Possa il mio cuore essere toccato da Te. Desidero che il Tuo Spirito mi illumini sempre, faccia sì che ogni mia azione apporti vergogna a Satana, e che io in definitiva venga guadagnato da Te”. Se preghi in questo modo, incentrato sulla volontà di Dio, lo Spirito Santo opererà inevitabilmente in te. Non importa quante siano le parole delle tue preghiere: fondamentale è che tu comprenda o meno la volontà di Dio. Voi tutti potreste aver avuto l’esperienza seguente: talvolta, pregando in assemblea, le dinamiche dell’opera dello Spirito Santo raggiungono il culmine, accrescendo la forza di ognuno. Alcuni piangono amaramente e versano lacrime mentre pregano, sopraffatti dal rimorso davanti a Dio, e alcuni dimostrano la propria determinazione e fanno voti. Tale è l’effetto conseguibile dall’opera dello Spirito Santo. Oggi è cruciale che tutti riversino completamente il proprio cuore nelle parole di Dio. Non concentrarti sulle parole pronunciate in precedenza; se continui ad attenerti a ciò che è venuto prima, lo Spirito Santo non opererà in te. Capisci quanto sia importante?
Conoscete il cammino percorso dallo Spirito Santo oggi? I vari punti sopra esposti sono ciò che deve essere conseguito dallo Spirito Santo oggi e nel futuro; sono il cammino intrapreso dallo Spirito Santo, e l’accesso che l’uomo deve perseguire. Nel tuo accesso alla vita, come minimo devi riversare il tuo cuore nelle parole di Dio ed essere in grado di accettare il giudizio e il castigo delle parole di Dio; il tuo cuore deve desiderare Dio, devi perseguire un accesso profondo alla verità e gli obiettivi richiesti da Dio. Quando sei in possesso di questa forza, si vede che sei stato toccato da Dio e il tuo cuore ha cominciato a rivolgersi a Dio.
Il primo passo dell’accesso alla vita consiste nel riversare completamente il tuo cuore nelle parole di Dio, e il secondo passo consiste nell’accettare di essere toccato dallo Spirito Santo. Qual è l’effetto da conseguire accettando di essere toccato dallo Spirito Santo? Poter desiderare, cercare, ed esaminare una verità più profonda e poter collaborare con Dio secondo modalità positive. Oggi collabori con Dio, vale a dire che vi è un obiettivo nella tua ricerca, nelle tue preghiere e nella tua comunione con la parola di Dio, e svolgi il tuo dovere in conformità con le prescrizioni di Dio: soltanto questo è collaborare con Dio. Se ti limiti a dire di lasciar agire Dio, ma non intraprendi alcuna azione, né pregando né ricercando, come si potrebbe definire ciò una collaborazione? Se non hai in te alcun intento di collaborazione e sei privo di preparazione per l’accesso finalizzata a un obiettivo, allora non stai collaborando. Alcuni dicono: “Tutto dipende dalla predestinazione di Dio, tutto è fatto da Dio Stesso; se Dio non l’ha fatto, come potrebbe farlo l’uomo?” L’opera di Dio è normale e neanche minimamente soprannaturale, e lo Spirito Santo opera solo tramite la tua ricerca attiva, poiché Dio non obbliga l’uomo: devi dare a Dio l’occasione di operare, e se non persegui o non ottieni l’accesso, e se nel tuo cuore non vi è il benché minimo desiderio, Dio non ha possibilità di operare. Per quale cammino puoi cercare di essere toccato da Dio? Attraverso la preghiera e avvicinandoti a Dio. Ma la cosa più importante, rammenta, è che tutto ciò deve fondarsi sulle parole espresse da Dio. Quando sei toccato spesso da Dio, non sei schiavo della carne: marito, moglie, figli e denaro sono tutti incapaci di imprigionarti, e desideri solo perseguire la verità e vivere davanti a Dio. In quel momento sarai una persona che vive nel mondo della libertà.
Note a piè di pagina:
a. Il testo originale non contiene la parola “dirai”.
www.kingdomsalvation.org/it/know-the-newest-work-of-god-a...
‘Art for Peace Exhibition’ in Baghdad: Expressions of Peace, Reconciliation and Hope
Baghdad, 3 March 2017 - The beauty of Iraq truly stems from the roots of the country’s rich, historical culture. Despite the fact that Iraq is currently embroiled in a battle to weed out the terrorist group Daesh from its soil and the fact that Baghdad has to endure the brunt of frequent bombings and terrorist attacks, Iraq boasts a rather vibrant, elegant, expressive, artistic and peaceful cultural scene. It is this part of Iraq that brings together people from all walks of life - irrespective of age, creed, colour, race, or gender - in the spirit of oneness, an energetic spirit that binds one another to appreciate the peace, joy, comfort and neutrality that art brings to one’s imagination. The Art for Peace Exhibition in Baghdad, organised by the United Nations Mission for Iraq (UNAMI), in partnership with the National Reconciliation Committee of the Prime Minister’s office, could not have made this notion any clearer.
Held on Friday 03 March 2017 in the courtyard of the Baghdadi Cultural Centre located in the heart of Al-Mutannabi Street - one of the oldest and best known streets in Baghdad and affectionately referred to as the historical literary jewel in the city - over 70 paintings, caricatures, and photographs by Iraqi artists were on display. While each artist used a different medium of expression, the unifying factor was that each admirable simple piece of work expressed hope for peace among all the people in Iraq, and the yearning of peace and reconciliation for the future to build a free and flourishing world for generations to come. The Iraqi painters, photographers and caricaturists who participated in this first-ever Art for Peace project were commissioned to produce works that portrayed their messages for peaceful coexistence and harmony, reconciliation and hope.
The event itself is a stark illustration of the resilience of Iraqis who are enduring a devastating conflict with the terrorist Daesh group which is in its last throes in Mosul, and a terrorist bombing campaign that is deliberately targeting civilians in Baghdad and elsewhere. It shows that despite the ongoing conflict in Iraq, art remains the language that brings people together in peace and reconciliation. It also serves to counter the destruction by Daesh of historic sites and work of art work in the areas they controlled.
At the exhibition, the Deputy Special Representative of the United Nations Secretary-General for Iraq (DSRSG) for Political and Electoral Affairs, Mr. György Busztin, reiterated the importance of art in disseminating messages of peace, reconciliation, tolerance and coexistence. “Such endeavours by talented Iraqi artists, illustrators, painters and photographers transcends ethnic and sectarian differences and constitute the bedrock for an inclusive national reconciliation that will usher in the stability and prosperity for all Iraqis”.
Raed Hassan, a young Iraqi caricaturist spends his time drawing images that are graphic and emotional but which carry explicit messages. He easily narrates how “having a peaceful Iraq is all that he wants, especially for the future of his children”. Mr. Hassan pointed to one of his images – one in which there is a long queue of people, albeit mostly men, who seem to be in despair and a prominent syringe jutting into the leader’s head, inscribed with the words “Peace”. Mr. Hassan is very attached to this piece of work and in probing him for a reason, he simply states: “Study the caricature carefully and see the simplicity of it all – all we need in Iraq is for everyone to inject the idea of peace in their minds, to be rid of all the evil and harmful notions, and to thus clean our minds and hearts so that ‘peace’ can filter into every vein and bone in our bodies”.
“What could be more powerful than this?” he asks.
As the winter clouds gave way to a clear blue sunny sky, the colours on the oil paintings on display were easily entwined in the warmth of the sun’s rays. Mohammed Musayir stood patiently next to his paintings, many of which portrayed his thoughts on reconciliation among all Iraqis. The one painting that stood out depicted tolerance of faith, with Mohammed saying that “faith has no face – which is why the lady in my painting has no face. She could represent Islam by the Abaya she adorns, or she could tell the story of Christianity with the Holy Cross laid across her face. In the background, I have the places of worship for both faiths – open and inviting for all who choose to unite and live in peace, dignity and harmony”.
As Mr. Musayer shares his hopes for peaceful coexistence in Iraq, his thoughts are a reminder that engaging in dialogue, creating awareness and promoting tolerance and acceptance among peoples of different faiths, beliefs and cultures are key stepping stones towards building a hopeful and peaceful society in Iraq and across the globe.
After Baghdad, the Art for Peace travelling exhibition will be on display throughout March and April 2017 in the following Iraqi governorates: Babil, Karbala, Thi-Qar, Missan, Basrah, Diyala, Salah Al-din and Erbil.
Source and photos: UNAMI PIO
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Not so long ago, the main road from Dover to Sandwich passed right through the centre of Easty. Its narrow roads lined with parked cars must have been quite a bottle neck. But now the main road goes round and the cars can park was their owners want.
I visited Eastry many years ago, early in the Kent church project. So I am revisiting those first churches to see what I missed now I have a little knowledge of church architecture.
We park in the centre on the main road and walk down the dead end street to the church. It looks fine in the spring sunshine, flints glistening. It sits surrounded by gfand houses, most of which are listed.
Entrance is via a unique porch in the west end of the church, under the tower, where a porch has been fashioned from carved wood and leaded lights.
Upon entering you are greeted by the glory of the church, the chancel arch festooned with panels showing four different designs, but my eye is taken by the two quatrefoil cut outs either side.
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Set away from the main street but on one of the earliest sites in the village, flint-built Eastry church has an over restored appearance externally but this gives way to a noteworthy interior. Built in the early thirteenth century by its patrons, Christ Church Canterbury, it was always designed to be a statement of both faith and power. The nave has a clerestory above round piers whilst the east nave wall has a pair of quatrefoils pierced through into the chancel. However this feature pales into insignificance when one sees what stands between them - a square panel containing 35 round paintings in medallions. There are four deigns including the Lily for Our Lady; a dove; Lion; Griffin. They would have formed a backdrop to the Rood which would have been supported on a beam the corbels of which survive below the paintings. On the centre pier of the south aisle is a very rare feature - a beautifully inscribed perpetual calendar or `Dominical Circle` to help find the Dominical letter of the year. Dating from the fourteenth century it divides the calendar into a sequence of 28 years. The reredos is an alabaster structure dating from the Edwardian period - a rather out of place object in a church of this form, but a good piece of work in its own right. On the west wall is a good early 19th century Royal Arms with hatchments on either side and there are many good monuments both ledger slabs and hanging tablets. Of the latter the finest commemorates John Harvey who died in 1794. It shows his ship the Brunswick fighting with all guns blazing with the French ship the Vengeur. John Bacon carved the Elder this detailed piece of work.
www.kentchurches.info/church.asp?p=Eastry
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Above the Chancel Arch, enclosed within a rectangular frame, are rows of seven "medallion" wall paintings; the lower group was discovered in 1857 and the rest in 1903. They remained in a rather dilapidated state until the Canterbury Cathedral Wall Paintings Department brought them back to life.
The medallions are evidently of the 13th Century, having been painted while the mortar was still wet. Each medallion contains one of four motifs:
The trefoil flower, pictured left, is perhaps a symbol of the Blessed Virgin Mary to whom the church is dedicated; or symbolic of Christ.
The lion; symbolic of the Resurrection
Doves, either singly, or in pairs, represent the Holy Spirit
The Griffin represents evil, over which victory is won by the power of the Resurrection and the courage of the Christian.
www.ewbchurches.org.uk/eastrychurchhistory.htm
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Avul Pakir Jainulabdeen "A. P. J." Abdul Kalam (Listeni/ˈæbdʊl kəˈlɑːm/; 15 October 1931 – 27 July 2015) was the 11th President of India from 2002 to 2007. A career scientist turned politician, Kalam was born and raised in Rameswaram, Tamil Nadu, and studied physics and aerospace engineering. He spent the next four decades as a scientist and science administrator, mainly at the Defence Research and Development Organisation (DRDO) and Indian Space Research Organisation (ISRO) and was intimately involved in India's civilian space program and military missile development efforts.[1] He thus came to be known as the Missile Man of India for his work on the development of ballistic missile and launch vehicle technology.[2][3][4] He also played a pivotal organizational, technical, and political role in India's Pokhran-II nuclear tests in 1998, the first since the original nuclear test by India in 1974.[5]
Kalam was elected as the 11th President of India in 2002 with the support of both the ruling Bharatiya Janata Party and the then-opposition Indian National Congress. Widely referred to as the "People's President,"[6] he returned to his civilian life of education, writing and public service after a single term. He was a recipient of several prestigious awards, including the Bharat Ratna, India's highest civilian honour.
While delivering a lecture at the Indian Institute of Management Shillong, Kalam collapsed and died from an apparent cardiac arrest on 27 July 2015, aged 83.[7] Thousands including national-level dignitaries attended the funeral ceremony held in his hometown of Rameshwaram, where he was buried with full state honours.[8]Avul Pakir Jainulabdeen Abdul Kalam was born on 15 October 1931 to a Tamil Muslim family in the pilgrimage centre of Rameswaram on Pamban Island, then in the Madras Presidency and now in the State of Tamil Nadu. His father Jainulabudeen was a boat owner and imam of a local mosque;[9] his mother Ashiamma was a housewife.[10][11][12][13] His father owned a ferry that took Hindu pilgrims back and forth between Rameswaram and the now uninhabited Dhanushkodi.[14][15] Kalam was the youngest of four brothers and one sister in his family.[16][17][18] His ancestors had been wealthy traders and landowners, with numerous properties and large tracts of land. Their business had involved trading groceries between the mainland and the island and to and from Sri Lanka, as well as ferrying pilgrims between the mainland and Pamban. As a result, the family acquired the title of "Mara Kalam iyakkivar" (wooden boat steerers), which over the years became shortened to "Marakier." With the opening of the Pamban Bridge to the mainland in 1914, however, the businesses failed and the family fortune and properties were lost over time, apart from the ancestral home.[19] By his early childhood, Kalam's family had become poor; at an early age, he sold newspapers to supplement his family's income.[20][20][21]
In his school years, Kalam had average grades but was described as a bright and hardworking student who had a strong desire to learn. He spent hours on his studies, especially mathematics.[21] After completing his education at the Schwartz Higher Secondary School, Ramanathapuram, Kalam went on to attend Saint Joseph's College, Tiruchirappalli, then affiliated with the University of Madras, from where he graduated in physics in 1954.[22] He moved to Madras in 1955 to study aerospace engineering in Madras Institute of Technology.[13] While Kalam was working on a senior class project, the Dean was dissatisfied with his lack of progress and threatened to revoke his scholarship unless the project was finished within the next three days. Kalam met the deadline, impressing the Dean, who later said to him, "I was putting you under stress and asking you to meet a difficult deadline".[23] He narrowly missed achieving his dream of becoming a fighter pilot, as he placed ninth in qualifiers, and only eight positions were available in the IAF.[24]
Career as a scientistAfter graduating from the Madras Institute of Technology in 1960, Kalam joined the Aeronautical Development Establishment of the Defence Research and Development Organisation (DRDO) as a scientist. He started his career by designing a small hovercraft, but remained unconvinced by his choice of a job at DRDO.[26] Kalam was also part of the INCOSPAR committee working under Vikram Sarabhai, the renowned space scientist.[13] In 1969, Kalam was transferred to the Indian Space Research Organisation (ISRO) where he was the project director of India's first Satellite Launch Vehicle (SLV-III) which successfully deployed the Rohini satellite in near-earth orbit in July 1980; Kalam had first started work on an expandable rocket project independently at DRDO in 1965.[1] In 1969, Kalam received the government's approval and expanded the programme to include more engineers.[25]
Kalam addresses engineering students at IIT Guwahati
In 1963–64, he visited NASA's Langley Research Center in Hampton, Virginia; Goddard Space Flight Center in Greenbelt, Maryland; and Wallops Flight Facility.[11][27] Between the 1970s and 1990s, Kalam made an effort to develop the Polar Satellite Launch Vehicle (PSLV) and SLV-III projects, both of which proved to be successful.
Kalam was invited by Raja Ramanna to witness the country's first nuclear test Smiling Buddha as the representative of TBRL, even though he had not participated in its development. In the 1970s, Kalam also directed two projects, Project Devil and Project Valiant, which sought to develop ballistic missiles from the technology of the successful SLV programme.[28] Despite the disapproval of the Union Cabinet, Prime Minister Indira Gandhi allotted secret funds for these aerospace projects through her discretionary powers under Kalam's directorship.[28] Kalam played an integral role convincing the Union Cabinet to conceal the true nature of these classified aerospace projects.[28] His research and educational leadership brought him great laurels and prestige in the 1980s, which prompted the government to initiate an advanced missile programme under his directorship.[28] Kalam and Dr V S Arunachalam, metallurgist and scientific adviser to the Defence Minister, worked on the suggestion by the then Defence Minister, R. Venkataraman on a proposal for simultaneous development of a quiver of missiles instead of taking planned missiles one after another.[29] R Venkatraman was instrumental in getting the cabinet approval for allocating ₹388 crores for the mission, named Integrated Guided Missile Development Programme (IGMDP) and appointed Kalam as the chief executive.[29] Kalam played a major part in developing many missiles under the mission including Agni, an intermediate range ballistic missile and Prithvi, the tactical surface-to-surface missile, although the projects have been criticised for mismanagement and cost and time overruns.[29][30]
Kalam served as the Chief Scientific Adviser to the Prime Minister and the Secretary of the Defence Research and Development Organisation from July 1992 to December 1999. The Pokhran-II nuclear tests were conducted during this period in which he played an intensive political and technological role. Kalam served as the Chief Project Coordinator, along with Rajagopala Chidambaram, during the testing phase.[11][31] Media coverage of Kalam during this period made him the country's best known nuclear scientist.[32] However, the director of the site test, K Santhanam, said that the thermonuclear bomb had been a "fizzle" and criticisied Kalam for issuing an incorrect report.[33] Both Kalam and Chidambaram dismissed the claims.[34]
In 1998, along with cardiologist Soma Raju, Kalam developed a low cost coronary stent, named the "Kalam-Raju Stent".[35][36] In 2012, the duo designed a rugged tablet computer for health care in rural areas, which was named the "Kalam-Raju Tablet".[37]
Presidency
Kalam served as the 11th President of India, succeeding K. R. Narayanan. He won the 2002 presidential election with an electoral vote of 922,884, surpassing the 107,366 votes won by Lakshmi Sahgal. His term lasted from 25 July 2002 to 25 July 2007.[38]
On 10 June 2002, the National Democratic Alliance (NDA) which was in power at the time, expressed that they would nominate Kalam for the post of President,[39][40] and both the Samajwadi Party and the Nationalist Congress Party backed his candidacy.[41][42] After the Samajwadi Party announced its support for Kalam, Narayanan chose not to seek a second term in office, leaving the field clear.[43] Kalam said of the announcement of his candidature:
I am really overwhelmed. Everywhere both in Internet and in other media, I have been asked for a message. I was thinking what message I can give to the people of the country at this juncture.[44]
On 18 June, Kalam filed his nomination papers in the Indian Parliament, accompanied by Vajpayee and his senior Cabinet colleagues.[45]
Kalam along with Vladimir Putin and Manmohan Singh during his presidency
The polling for the presidential election began on 15 July 2002 in Parliament and the state assemblies, with the media claiming that the election was a one-sided affair and Kalam's victory was a foregone conclusion; the count was held on 18 July.[46] Kalam became the 11th president of the Republic of India in an easy victory,[47] and moved into the Rashtrapati Bhavan after he was sworn in on 25 July.[48] Kalam was the third President of India to have been honoured with a Bharat Ratna, India's highest civilian honour, before becoming the President. Dr Sarvepalli Radhakrishnan (1954) and Dr Zakir Hussain (1963) were the earlier recipients of Bharat Ratna who later became the President of India.[49] He was also the first scientist and the first bachelor to occupy Rashtrapati Bhawan.[50]
During his term as president, he was affectionately known as the People's President,[51][52][53] saying that signing the Office of Profit Bill was the toughest decision he had taken during his tenure.[54][55] Kalam was criticised for his inaction in deciding the fate of 20 out of the 21 mercy petitions submitted to him during his tenure.[56] Article 72 of the Constitution of India empowers the President of India to grant pardons, and suspend or commute the death sentence of convicts on death row.[56][57] Kalam acted on only one mercy plea in his five-year tenure as president, rejecting the plea of rapist Dhananjoy Chatterjee, who was later hanged.[56] Perhaps the most notable plea was from Afzal Guru, a Kashmiri terrorist who was convicted of conspiracy in the December 2001 attack on the Indian Parliament and was sentenced to death by the Supreme Court of India in 2004.[57] While the sentence was scheduled to be carried out on 20 October 2006, the pending action on his mercy plea resulted in him remaining on death row.[57] He also took the controversial decision to impose President's Rule in Bihar in 2005.[58]
In September 2003, in an interactive session in PGI Chandigarh, Kalam supported the need of Uniform Civil Code in India, keeping in view the population of the country.[59][60][61][62]
At the end of his term, on 20 June 2007, Kalam expressed his willingness to consider a second term in office provided there was certainty about his victory in the 2007 presidential election.[63] However, two days later, he decided not to contest the Presidential election again stating that he wanted to avoid involving Rashtrapati Bhavan from any political processes.[64] He did not have the support of the left parties, Shiv Sena and UPA constituents, to receive a renewed mandate.[65][66]
Nearing the expiry of the term of the 12th President Pratibha Patil on 24 July 2012, media reports in April claimed that Kalam was likely to be nominated for his second term.[67][68][69] After the reports, social networking sites witnessed a number of people supporting his candidature.[70][71] The BJP potentially backed his nomination, saying that the party would lend their support if the Trinamool Congress, Samajwadi Party and Indian National Congress proposed him for the 2012 presidential election.[72][73] A month ahead of the election, Mulayam Singh Yadav and Mamata Banerjee also expressed their support for Kalam.[74] Days afterwards, Mulayam Singh Yadav backed out, leaving Mamata Banerjee as the solitary supporter.[75] On 18 June 2012, Kalam declined to contest the 2012 presidential poll. He said of his decision not to do so:
Many, many citizens have also expressed the same wish. It only reflects their love and affection for me and the aspiration of the people. I am really overwhelmed by this support. This being their wish, I respect it. I want to thank them for the trust they have in me.[76]
Post-presidency
After leaving office, Kalam became a visiting professor at the Indian Institute of Management Shillong, the Indian Institute of Management Ahmedabad, and the Indian Institute of Management Indore; an honorary fellow of Indian Institute of Science, Bangalore;[77] chancellor of the Indian Institute of Space Science and Technology Thiruvananthapuram; professor of Aerospace Engineering at Anna University; and an adjunct at many other academic and research institutions across India. He taught information technology at the International Institute of Information Technology, Hyderabad, and technology at Banaras Hindu University and Anna University.[78]
In May 2012, Kalam launched a programme for the youth of India called the What Can I Give Movement, with a central theme of defeating corruption.[79][80]
In 2011, Kalam was criticised by civil groups over his stand on the Koodankulam Nuclear Power Plant; he supported the establishment of the nuclear power plant and was accused of not speaking with the local people.[81] The protesters were hostile to his visit as they perceived to him to be a pro-nuclear scientist and were unimpressed by the assurances provided by him regarding the safety features of the plant.[82]
Death
Kalam at Bijnor a week before his death
Wikinews has related news: Former Indian president APJ Abdul Kalam dies at age 83
On 27 July 2015, Kalam travelled to Shillong to deliver a lecture on "Creating a Livable Planet Earth" at the Indian Institute of Management Shillong. While climbing a flight of stairs, he experienced some discomfort, but was able to enter the auditorium after a brief rest.[83] At around 6:35 p.m. IST, only five minutes into his lecture, he collapsed.[84][85] He was rushed to the nearby Bethany Hospital in a critical condition; upon arrival, he lacked a pulse or any other signs of life.[84] Despite being placed in the intensive care unit, Kalam was confirmed dead of a sudden cardiac arrest at 7:45 p.m IST.[84][86][87] His last words, to his aide Srijan Pal Singh, were reportedly: "Funny guy! Are you doing well?"[88]
Following his death, Kalam's body was airlifted in an Indian Air Force helicopter from Shillong to Guwahati, from where it was flown to New Delhi on the morning of 28 July in an air force C-130J Hercules. The flight landed at Palam Air Base that afternoon and was received by the President, the Prime Minister, Chief Minister of Delhi Arvind Kejriwal, and the three service chiefs of the Indian Armed Forces, who laid wreaths on Kalam's body.[89] His body was then placed on a gun carriage draped with the Indian flag and taken to his Delhi residence at 10 Rajaji Marg; there, the public and numerous dignitaries paid homage, including former prime minister Manmohan Singh, Congress President Sonia Gandhi and Vice-President Rahul Gandhi, and Uttar Pradesh Chief Minister Akhilesh Yadav.[90]
On the morning of 29 July, Kalam's body, wrapped in the Indian flag, was taken to Palam Air Base and flown to Madurai in an air force C-130J aircraft, arriving at Madurai Airport that afternoon. His body was received at the airport by the three service chiefs and national and state dignitaries, including cabinet ministers Manohar Parrikar, Venkaiah Naidu, Pon Radhakrishnan and the governors of Tamil Nadu and Meghalaya, K Rosaiah and V. Shanmuganathan. After a brief ceremony, Kalam's body was flown by air force helicopter to the town of Mandapam, from where it was taken in an army truck to his hometown of Rameswaram. Upon arriving at Rameswaram, his body was displayed in an open area in front of the local bus station to allow the public to pay their final respects until 8 p.m. that evening.[91][92]
On 30 July 2015, the former President was laid to rest at Rameswaram's Pei Karumbu Ground with full state honours. Over 350,000 people attended the last rites, including the Prime Minister, the governor of Tamil Nadu and the chief ministers of Karnataka, Kerala and Andhra Pradesh.[93][94]
Reactions
Prime Minister Narendra Modi lays a wreath at Kalam's body, on arrival at Palam Air Base.
India reacted to Kalam's death with an outpouring of grief; numerous tributes were paid to the former President across the nation and on social media.[95] The Government of India declared a seven-day state mourning period as a mark of respect.[96] President Pranab Mukherjee, Vice President Hamid Ansari, Home Minister Rajnath Singh, and other leaders condoled the former President's demise.[86] Prime Minister Narendra Modi said "[Dr. Kalam's] death is a great loss to the scientific community. He took India to great heights. He showed the way."[97] Former Prime Minister Dr. Manmohan Singh, who had served as prime minister under Kalam, said, "our country has lost a great human being who made phenomenal contributions to the promotion of self reliance in defence technologies. I worked very closely with Dr. Kalam as prime minister and I greatly benefited from his advice as president of our country. His life and work will be remembered for generations to come."[98] ISRO chairman A. S. Kiran Kumar called his former colleague "a great personality and a gentleman", while former chairman G. Madhavan Nair described Kalam as "a global leader" for whom "the downtrodden and poor people were his priority. He always had a passion to convey what is in his mind to the young generation", adding that his death left a vacuum which none could fill.[99][100]
South Asian leaders expressed condolences and lauded the late statesman. The Bhutanese government ordered the country's flags to fly at half-staff to mourn Kalam's death, and lit 1000 butter lamps in homage. Bhutanese Prime Minister Tshering Tobgay expressed deep sadness, saying Kalam "was a leader greatly admired by all people, especially the youth of India who have referred to him as the people's President".[101] Bangladesh Prime Minister Sheikh Hasina described Kalam as "a rare combination of a great statesman, acclaimed scientist, and a source of inspiration to the young generation of South Asia" and termed his death an "irreparable loss to India and beyond". Bangladesh Nationalist Party chief Khaleda Zia said "as a nuclear scientist, he engaged himself in the welfare of the people". Ashraf Ghani, the President of Afghanistan, called Kalam "an inspirational figure to millions of people," noting that "we have a lot to learn from his life". Nepalese Prime Minister Sushil Koirala recalled Kalam's scientific contributions to India: "Nepal has lost a good friend and I have lost an honoured and ideal personality." The President of Pakistan, Mamnoon Hussain, and Prime Minister of Pakistan Nawaz Sharif also expressed their grief and condolences on his death.[102][103][104] The President of Sri Lanka, Maithripala Sirisena, also expressed his condolences. "Dr. Kalam was a man of firm conviction and indomitable spirit, and I saw him as an outstanding statesman of the world. His death is an irreparable loss not only to India but to the entire world."[105] Maldivian President Abdulla Yameen and Vice President Ahmed Adheeb condoled Kalam's death, with Yameen naming him as a close friend of the Maldives who would continue to be an inspiration to Indians and generations of South Asians. Former president Maumoon Abdul Gayoom, who had made an official visit to India during Kalam's presidency, termed his demise as a great loss to all of humankind.[106] The Commander-in-Chief of the Myanmar Armed Forces, Senior General Min Aung Hlaing, expressed condolences on behalf of the Myanmar government.[107] The Dalai Lama expressed his sadness and offered condolences and prayers, calling Kalam's death "an irreparable loss".[108]
Kathleen Wynne, the Premier of Ontario, which Kalam had visited on numerous occasions, expressed "deepest condolences ... as a respected scientist, he played a critical role in the development of the Indian space program. As a committed educator, he inspired millions of young people to achieve their very best. And as a devoted leader, he gained support both at home and abroad, becoming known as 'the people's President'. I join our Indo–Canadian families, friends, and neighbours in mourning the passing of this respected leader."[109] United States President Barack Obama extended "deepest condolences to the people of India on the passing of former Indian President Dr. APJ Abdul Kalam", and highlighted his achievements as a scientist and as a statesman, notably his role in strengthening U.S.–India relations and increasing space cooperation between the two nations. "Suitably named 'the People's President', Dr. Kalam's humility and dedication to public service served as an inspiration to millions of Indians and admirers around the world."[110] Russian President Vladimir Putin expressed sincere condolences and conveyed his sympathy and support "to the near and dear ones of the deceased leader, to the government, and entire people of India". He remarked on Kalam's outstanding "personal contribution to the social, economic, scientific, and technical progress of India and in ensuring its national security," adding that Dr. Kalam would be remembered as a "consistent exponent of closer friendly relations between our nations, who has done a lot for cementing mutually beneficial Russian–Indian cooperation."[111] Other international leaders—including former Indonesian president Susilo Bambang Yudhoyono, Malaysian Prime Minister Najib Razak, Singaporean Prime Minister Lee Hsien Loong, President of the United Arab Emirates Sheikh Khalifa bin Zayed Al Nahyan, and Vice President and Prime Minister of the United Arab Emirates and emir of Dubai Sheikh Mohammed bin Rashid Al Maktoum—also paid tribute to Kalam.[112][113] In a special gesture, Secretary-General of the United Nations Ban Ki-moon visited the Permanent Mission of India to the UN and signed a condolence book. "The outpouring of grief around the world is a testament of the respect and inspiration he has garnered during and after his presidency. The UN joins the people of India in sending our deepest condolences for this great statesman. May he rest in peace and eternity", Ban wrote in his message.[114]
Personal life
Kalam was the youngest of five siblings, the eldest of whom was a sister, Asim Zohra (d. 1997), followed by three elder brothers: Mohammed Muthu Meera Lebbai Maraikayar (b. 1916; aged 99), Mustafa Kamal (d. 1999) and Kasim Mohammed (d. 1995).[115] He was extremely close to his elder siblings and their extended families throughout his life, and would regularly send small sums of money to his older relations, himself remaining a lifelong bachelor.[115][116]
Kalam was noted for his integrity and his simple lifestyle.[116] He never owned a television, and was in the habit of rising at 6:30 or 7 a.m and sleeping by 2 a.m.[117] His few personal possessions included his books, his veena, some articles of clothing, a CD player and a laptop; at his death, he left no will, and his possessions went to his eldest brother, who survived him.[118][119]
In the 2011 Hindi film I Am Kalam, Kalam is portrayed as a positive influence on a poor but bright Rajasthani boy named Chhotu, who renames himself Kalam in honour of his idol.[120]
Religious and spiritual views
Religion and spirituality were very important to Kalam throughout his life.[121] In fact, he made his own spiritual journey the subject of his final book, Transcendence: My Spiritual Experiences with Pramukh Swamiji.[122][123]
Islam
A proud and practicing Muslim, daily namāz and fasting during Ramadan were integral to Kalam's life.[9][124][125] His father, the imam of a mosque in his hometown of Rameswaram, had strictly instilled these Islamic customs in his children.[9] His father had also impressed upon the young Kalam the value of interfaith respect and dialogue. As Kalam recalled: "Every evening, my father A.P. Jainulabdeen, an imam, Pakshi Lakshmana Sastry, the head priest of the Ramanathaswamy Hindu temple, and a church priest used to sit with hot tea and discuss the issues concerning the island."[122][126] Such early exposure convinced Kalam that the answers to India's multitudinous issues lay in "dialogue and cooperation" among the country's religious, social, and political leaders.[124] Moreover, since Kalam believed that "respect for other faiths" was one of the key cornerstones of Islam, he was fond of saying: "For great men, religion is a way of making friends; small people make religion a fighting tool."[127]
Syncretism
One component of Kalam's widespread popularity among diverse groups in India, and an enduring aspect of his legacy, is the syncretism he embodied in appreciating various elements of the many spiritual and cultural traditions of India.[124][125][128][129] In addition to his faith in the Koran and Islamic practice, Kalam was well-versed in Hindu traditions; he learnt Sanskrit,[130][131] read the Bhagavad Gita[132][133] and he was a vegetarian.[134] Kalam also enjoyed writing Tamil poetry, playing the veena (a South Indian string instrument),[135] and listening to Carnatic devotional music every day.[125] In 2002, in one of his early speeches to Parliament after becoming President, he reiterated his desire for a more united India, stating that "[d]uring the last one year I met a number of spiritual leaders of all religions ... [and] I would like to endeavour to work for bringing about unity of minds among the divergent traditions of our country".[128] Describing Kalam as a unifier of diverse traditions, Congress leader Shashi Tharoor stated, "Kalam was a complete Indian, an embodiment of the eclecticism of India's heritage of diversity".[125] BJP leader L. K. Advani concurred that Kalam was "the best exemplar of the Idea of India, one who embodied the best of all the cultural and spiritual traditions that signify India's unity in immense diversity. This was most strikingly evident in the last book he wrote, presciently titled Transcendence: My Spiritual Experiences with Pramukh Swami.[129]
Pramukh Swami as Guru
Kalam's desire to meet spiritual leaders to help create a more prosperous, spiritual, and unified India was what initially led him to meet Pramukh Swami, the Hindu guru of the BAPS Swaminarayan Sampradaya, who Kalam would come to consider his ultimate spiritual teacher and guru.[122][124] The first of eight meetings between Kalam and Pramukh Swami over a fourteen-year period took place on 30 June 2001 in New Delhi, during which Kalam described being immediately drawn to Pramukh Swami's simplicity and spiritual purity.[136] Kalam stated that he was inspired by Pramukh Swami throughout their numerous interactions. One such incident occurred the day following the terrorist attack on BAPS' Akshardham, Gandhinagar complex in September 2002; Pramukh Swami prayed for, and sprinkled holy water upon, the sites of all of the deceased, including the terrorists, demonstrating the view that all human life is sacred. Kalam recalled being moved by Pramukh Swami's equanimity and compassion, citing this incident as one of his motivations for writing Transcendence: My Spiritual Experiences with Pramukh Swamiji.[137] Summarizing the effect that Pramukh Swami had on him, Kalam stated that "[Pramukh Swami] has indeed transformed me. He is the ultimate stage of the spiritual ascent in my life ... Pramukh Swamiji has put me in a God-synchronous orbit. No manoeuvres are required any more, as I am placed in my final position in eternity."[124][138] Following Kalam's death a month after his final book was released, co-author Arun Tiwari pointed to this passage as potentially prophetic and premonitory of Kalam's death.[139]
Writings
A P J Abdul Kalam delivering a speech
In his book India 2020, Kalam strongly advocated an action plan to develop India into a "knowledge superpower" and a developed nation by the year 2020. He regarded his work on India's nuclear weapons programme as a way to assert India's place as a future superpower.[140]
I have identified five areas where India has a core competence for integrated action: (1) agriculture and food processing; (2) education and healthcare; (3) information and communication technology; (4) infrastructure, reliable and quality electric power, surface transport and infrastructure for all parts of the country; and (5) self-reliance in critical technologies. These five areas are closely inter-related and if advanced in a coordinated way, will lead to food, economic and national security.
Kalam describes a "transformative moment" in his life when he asked Pramukh Swami, the guru of the BAPS Swaminarayan Sampradaya, how India might realize this five-pronged vision of development. Pramukh Swami's answer—to add a sixth area developing faith in God and spirituality to overcome the current climate of crime and corruption—became the spiritual vision for the next 15 years Kalam's life, which he describes in his final book, Transcendence: My Spiritual Experiences with Pramukh Swamiji, published just a month before his death.[136]
It was reported that there was considerable demand in South Korea for translated versions of books authored by him.[141]
Kalam took an active interest in other developments in the field of science and technology, including a research programme for developing biomedical implants. He also supported open source technology over proprietary software, predicting that the use of free software on a large scale would bring the benefits of information technology to more people.[142]
Kalam set a target of interacting with 100,000 students during the two years after his resignation from the post of scientific adviser in 1999.[21] He explained, "I feel comfortable in the company of young people, particularly high school students. Henceforth, I intend to share with them experiences, helping them to ignite their imagination and preparing them to work for a developed India for which the road map is already available."[21]
Awards and honours
An Indian Post commemorative postage stamp on A. P. J. Abdul Kalam - issued on October 15, 2015
Kalam received honorary doctorates from 40 universities.[143][144] The Government of India honoured him with the Padma Bhushan in 1981 and the Padma Vibhushan in 1990 for his work with ISRO and DRDO and his role as a scientific advisor to the Government.[145] In 1997, Kalam received India's highest civilian honour, the Bharat Ratna, for his contribution to the scientific research and modernisation of defence technology in India.[146] In 2013, he was the recipient of the Von Braun Award from the National Space Society "to recognize excellence in the management and leadership of a space-related project".[147]
Following his death, Kalam received numerous tributes. The Tamil Nadu state government announced that his birthday, 15 October, would be observed across the state as "Youth Renaissance Day;" the state government further instituted the "Dr. A.P.J. Abdul Kalam Award," constituting an 8-gram gold medal, a certificate and ₹500,000 (US$7,400). The award will be awarded annually on Independence Day, beginning in 2015, to residents of the state with achievements in promoting scientific growth, the humanities or the welfare of students.[148]
On occasion of his birth day (2015), CBSE has given the topics on his name in the CBSE expression series.[149]
The Prime Minister, Mr. Narendra Modi released the commemorative postal stamps on the former President of India, Dr. A.P.J. Abdul Kalam, on his 84th birth anniversary celebrations, at DRDO Bhawan, in New Delhi on October 15, 2015.
Educational and scientific institutions
Several educational and scientific institutions and other locations were renamed or named in honour of Kalam following his death.
An agricultural college at Kishanganj, Bihar, was renamed the "Dr. Kalam Agricultural College, Kishanganj" by the Bihar state government on the day of Kalam's funeral. The state government also announced it would name a proposed science city after Kalam.[150]
Uttar Pradesh Technical University (UPTU) was renamed "A.P.J. Abdul Kalam Technical University" by the Uttar Pradesh state government.[151]
A.P.J. Abdul Kalam Memorial Travancore Institute of Digestive Diseases, a new research institute in Kollam city, Kerala attached to the Travancore Medical College Hospital.[152]
A new academic complex at Mahatma Gandhi University in Kerala.[153]
A new science centre and planetarium in Lawspet, Puducherry.[154]
India and the US have launched the Fulbright-Kalam Climate Fellowship In September 2014. The first call for applicants was announced on Friday March 12, 2016, for the fellowship which will enable up to 6 Indian PhD students and post-doctoral researchers to work with US host institutions for a period of 6–12 months. The fellowship will be operated by the binational US-India Educational Foundation (USIEF) under theFulbright programme.[155]
Island
Wheeler Island, a national missile test site in Odisha, was renamed Abdul Kalam Island in September 2015.[156]
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I have been planning this day for some time, a meeting with my old boss, giving him and his wife a tour round Canterbury.
Just needed good weather.
And this was the view out of the bathroom window that greeted us at twenty past five, a keen breeze throwing steady rain at the back of the house.
But did clear within an hour, and so by the time I was dropped off at Dover Priory, the sun was shining.
Twelve quid for a return ticket, which isn't bad at rush hour I guess.
I say rush hour, it was twenty to seven, does that count as morning or still middle of the night?
Just three others in my carriage, including one gentleman who spent the whole journey rolling fags and sending out rasping coughs probably due to smoking roll ups.
I get off, and try to use lifts to exit the station. Getting to the bridge was fine, but the lift back down was out of service. Just as well as I wasn't in a wheelchair, I guess.
Out into the city, across the footbridge over the ring road and taking the path across where St Mary in Castro used to stand, then along into the city.
But the café I was going to have breakfast in, is now a sandwich bar and not open!
Instead I find a small coffee bar, have a grilled vegetable and cheese sandwich and a large coffee, and take a seat at the back the shop to eat, drink and be merry.
Then to the Buttercross to wait for nine, so to be first into the Cathedral so I could snap some more of the crypt. For the first time since before the pestilance, groups of people were meeting here for guided tours round the cathedral and city.
The crypt is a public space, but set aside for private prayer, so photography isn't really allowed, but if you're the first person in the building, then you disturb no one?
That's my rationing, anyway.
As it happened, there was a funeral later, and so preparations were under way, so I could only take a few shots, and no one said anything to me, though as I exited stage left, walkie talkies burst into life as I suspect the phantom snapper made good his escape.
So, why was here in Canterbury? I was here to meet my old boss, the one who first employed me in the wind industry, and so made our life on the cliffs in the Ugly House possible. Philip is now retired, and he and his wife were down for some culture, and I offered to take them on a tour of the city.
Obviously, this was before the injuries to my knee and ankle, but it was getting better, not 100%, but good enough.
My plan was to go through the chronological development of the city, starting with the arrival in AD 597 of St Augustine and the founding of his Ministry in a large field outside the city walls.
This became St Augustine's Abbey, which as well at extensive cloisters and other buildings, had two other churches, one being the first, St Pancras. St Pancras is now a ruin, but the east wall of the Chancel still stands, and the walls show the plan of the building.
They were due to arrive at half ten, so at ten I limped over the ring road, or under it, and to the car park beside the Abbey ruins, now an English Heritage run site.
In the end they pulled up at ten, so after shaking hands, we walked over the road to the entrance. Philip, his wife, Carole and their terrier, Toby, all went into the site.
We spent an hour wandering around, them looking at the ruins, me looking at plants growing from between the flints and bricks. The threat of rain looked serious as dark clouds started gathering, so we made our way back to the entrance centre, and then asked about our next target: St Martin, which lies just up the hill.
Recent evidence shows that Queen Bertha had a private chapel near to the site, dedicated to St Martin, It was a small building, possibly a converted Roman mausoleum, and St Pancras, rather than having been constructed long after AD597 was the first building constructed on the site. And soon after its completion, being already too small for the congregation, a larger church, Ss. Peter and Paul, very close by.
St Martin was due to open at eleven, we had ten minutes, so set off beside the main road and walked to the church.
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History of the cathedral
THE ORIGIN of a Christian church on the scite of the present cathedral, is supposed to have taken place as early as the Roman empire in Britain, for the use of the antient faithful and believing soldiers of their garrison here; and that Augustine found such a one standing here, adjoining to king Ethelbert's palace, which was included in the king's gift to him.
This supposition is founded on the records of the priory of Christ-church, (fn. 1) concurring with the common opinion of almost all our historians, who tell us of a church in Canterbury, which Augustine found standing in the east part of the city, which he had of king Ethelbert's gift, which after his consecration at Arles, in France, he commended by special dedication to the patronage of our blessed Saviour. (fn. 2)
According to others, the foundations only of an old church formerly built by the believing Romans, were left here, on which Augustine erected that, which he afterwards dedicated to out Saviour; (fn. 3) and indeed it is not probable that king Ethelbert should have suffered the unsightly ruins of a Christian church, which, being a Pagan, must have been very obnoxious to him, so close to his palace, and supposing these ruins had been here, would he not have suffered them to be repaired, rather than have obliged his Christian queen to travel daily to such a distance as St. Martin's church, or St. Pancrace's chapel, for the performance of her devotions.
Some indeed have conjectured that the church found by St. Augustine, in the east part of the city, was that of St.Martin, truly so situated; and urge in favor of it, that there have not been at any time any remains of British or Roman bricks discovered scattered in or about this church of our Saviour, those infallible, as Mr. Somner stiles them, signs of antiquity, and so generally found in buildings, which have been erected on, or close to the spot where more antient ones have stood. But to proceed, king Ethelbert's donation to Augustine was made in the year 596, who immediately afterwards went over to France, and was consecrated a bishop at Arles, and after his return, as soon as he had sufficiently finished a church here, whether built out of ruins or anew, it matters not, he exercised his episcopal function in the dedication of it, says the register of Christ-church, to the honor of Christ our Saviour; whence it afterwards obtained the name of Christ-church. (fn. 4)
From the time of Augustine for the space of upwards of three hundred years, there is not found in any printed or manuscript chronicle, the least mention of the fabric of this church, so that it is probable nothing befell it worthy of being recorded; however it should be mentioned, that during that period the revenues of it were much increased, for in the leiger books of it there are registered more than fifty donations of manors, lands, &c. so large and bountiful, as became the munificence of kings and nobles to confer. (fn. 5)
It is supposed, especially as we find no mention made of any thing to the contrary, that the fabric of this church for two hundred years after Augustine's time, met with no considerable molestations; but afterwards, the frequent invasions of the Danes involved both the civil and ecclesiastical state of this country in continual troubles and dangers; in the confusion of which, this church appears to have run into a state of decay; for when Odo was promoted to the archbishopric, in the year 938, the roof of it was in a ruinous condition; age had impaired it, and neglect had made it extremely dangerous; the walls of it were of an uneven height, according as it had been more or less decayed, and the roof of the church seemed ready to fall down on the heads of those underneath. All this the archbishop undertook to repair, and then covered the whole church with lead; to finish which, it took three years, as Osbern tells us, in the life of Odo; (fn. 6) and further, that there was not to be found a church of so large a size, capable of containing so great a multitude of people, and thus, perhaps, it continued without any material change happening to it, till the year 1011; a dismal and fatal year to this church and city; a time of unspeakable confusion and calamities; for in the month of September that year, the Danes, after a siege of twenty days, entered this city by force, burnt the houses, made a lamentable slaughter of the inhabitants, rifled this church, and then set it on fire, insomuch, that the lead with which archbishop Odo had covered it, being melted, ran down on those who were underneath. The sull story of this calamity is given by Osbern, in the life of archbishop Odo, an abridgement of which the reader will find below. (fn. 7)
The church now lay in ruins, without a roof, the bare walls only standing, and in this desolate condition it remained as long as the fury of the Danes prevailed, who after they had burnt the church, carried away archbishop Alphage with them, kept him in prison seven months, and then put him to death, in the year 1012, the year after which Living, or Livingus, succeeded him as archbishop, though it was rather in his calamities than in his seat of dignity, for he too was chained up by the Danes in a loathsome dungeon for seven months, before he was set free, but he so sensibly felt the deplorable state of this country, which he foresaw was every day growing worse and worse, that by a voluntary exile, he withdrew himself out of the nation, to find some solitary retirement, where he might bewail those desolations of his country, to which he was not able to bring any relief, but by his continual prayers. (fn. 8) He just outlived this storm, returned into England, and before he died saw peace and quientness restored to this land by king Canute, who gaining to himself the sole sovereignty over the nation, made it his first business to repair the injuries which had been done to the churches and monasteries in this kingdom, by his father's and his own wars. (fn. 9)
As for this church, archbishop Ægelnoth, who presided over it from the year 1020 to the year 1038, began and finished the repair, or rather the rebuilding of it, assisted in it by the royal munificence of the king, (fn. 10) who in 1023 presented his crown of gold to this church, and restored to it the port of Sandwich, with its liberties. (fn. 11) Notwithstanding this, in less than forty years afterwards, when Lanfranc soon after the Norman conquest came to the see, he found this church reduced almost to nothing by fire, and dilapidations; for Eadmer says, it had been consumed by a third conflagration, prior to the year of his advancement to it, in which fire almost all the antient records of the privileges of it had perished. (fn. 12)
The same writer has given us a description of this old church, as it was before Lanfranc came to the see; by which we learn, that at the east end there was an altar adjoining to the wall of the church, of rough unhewn stone, cemented with mortar, erected by archbishop Odo, for a repository of the body of Wilfrid, archbishop of York, which Odo had translated from Rippon hither, giving it here the highest place; at a convenient distance from this, westward, there was another altar, dedicated to Christ our Saviour, at which divine service was daily celebrated. In this altar was inclosed the head of St. Swithin, with many other relics, which archbishop Alphage brought with him from Winchester. Passing from this altar westward, many steps led down to the choir and nave, which were both even, or upon the same level. At the bottom of the steps, there was a passage into the undercroft, under all the east part of the church. (fn. 13) At the east end of which, was an altar, in which was inclosed, according to old tradition, the head of St. Furseus. From hence by a winding passage, at the west end of it, was the tomb of St. Dunstan, (fn. 14) but separated from the undercroft by a strong stone wall; over the tomb was erected a monument, pyramid wife, and at the head of it an altar, (fn. 15) for the mattin service. Between these steps, or passage into the undercroft and the nave, was the choir, (fn. 16) which was separated from the nave by a fair and decent partition, to keep off the crowds of people that usually were in the body of the church, so that the singing of the chanters in the choir might not be disturbed. About the middle of the length of the nave, were two towers or steeples, built without the walls; one on the south, and the other on the north side. In the former was the altar of St. Gregory, where was an entrance into the church by the south door, and where law controversies and pleas concerning secular matters were exercised. (fn. 17) In the latter, or north tower, was a passage for the monks into the church, from the monastery; here were the cloysters, where the novices were instructed in their religious rules and offices, and where the monks conversed together. In this tower was the altar of St. Martin. At the west end of the church was a chapel, dedicated to the blessed Virgin Mary, to which there was an ascent by steps, and at the east end of it an altar, dedicated to her, in which was inclosed the head of St. Astroburta the Virgin; and at the western part of it was the archbishop's pontifical chair, made of large stones, compacted together with mortar; a fair piece of work, and placed at a convenient distance from the altar, close to the wall of the church. (fn. 18)
To return now to archbishop Lanfranc, who was sent for from Normandy in 1073, being the fourth year of the Conqueror's reign, to fill this see, a time, when a man of a noble spirit, equal to the laborious task he was to undertake, was wanting especially for this church; and that he was such, the several great works which were performed by him, were incontestable proofs, as well as of his great and generous mind. At the first sight of the ruinous condition of this church, says the historian, the archbishop was struck with astonishment, and almost despaired of seeing that and the monastery re edified; but his care and perseverance raised both in all its parts anew, and that in a novel and more magnificent kind and form of structure, than had been hardly in any place before made use of in this kingdom, which made it a precedent and pattern to succeeding structures of this kind; (fn. 19) and new monasteries and churches were built after the example of it; for it should be observed, that before the coming of the Normans most of the churches and monasteries in this kingdom were of wood; (all the monasteries in my realm, says king Edgar, in his charter to the abbey of Malmesbury, dated anno 974, to the outward sight are nothing but worm-eaten and rotten timber and boards) but after the Norman conquest, such timber fabrics grew out of use, and gave place to stone buildings raised upon arches; a form of structure introduced into general use by that nation, and in these parts surnished with stone from Caen, in Normandy. (fn. 20) After this fashion archbishop Lanfranc rebuilt the whole church from the foundation, with the palace and monastery, the wall which encompassed the court, and all the offices belonging to the monastery within the wall, finishing the whole nearly within the compass of seven years; (fn. 21) besides which, he furnished the church with ornaments and rich vestments; after which, the whole being perfected, he altered the name of it, by a dedication of it to the Holy Trinity; whereas, before it was called the church of our Saviour, or Christ-church, and from the above time it bore (as by Domesday book appears) the name of the church of the Holy Trinity; this new church being built on the same spot on which the antient one stood, though on a far different model.
After Lanfranc's death, archbishop Anselm succeeded in the year 1093, to the see of Canterbury, and must be esteemed a principal benefactor to this church; for though his time was perplexed with a continued series of troubles, of which both banishment and poverty made no small part, which in a great measure prevented him from bestowing that cost on his church, which he would otherwise have done, yet it was through his patronage and protection, and through his care and persuasions, that the fabric of it, begun and perfected by his predecessor, became enlarged and rose to still greater splendor. (fn. 22)
In order to carry this forward, upon the vacancy of the priory, he constituted Ernulph and Conrad, the first in 1104, the latter in 1108, priors of this church; to whose care, being men of generous and noble minds, and of singular skill in these matters, he, during his troubles, not only committed the management of this work, but of all his other concerns during his absence.
Probably archbishop Anselm, on being recalled from banishment on king Henry's accession to the throne, had pulled down that part of the church built by Lanfranc, from the great tower in the middle of it to the east end, intending to rebuild it upon a still larger and more magnificent plan; when being borne down by the king's displeasure, he intrusted prior Ernulph with the work, who raised up the building with such splendor, says Malmesbury, that the like was not to be seen in all England; (fn. 23) but the short time Ernulph continued in this office did not permit him to see his undertaking finished. (fn. 24) This was left to his successor Conrad, who, as the obituary of Christ church informs us, by his great industry, magnificently perfected the choir, which his predecessor had left unfinished, (fn. 25) adorning it with curious pictures, and enriching it with many precious ornaments. (fn. 26)
This great undertaking was not entirely compleated at the death of archbishop Anselm, which happened in 1109, anno 9 Henry I. nor indeed for the space of five years afterwards, during which the see of Canterbury continued vacant; when being finished, in honour of its builder, and on account of its more than ordinary beauty, it gained the name of the glorious choir of Conrad. (fn. 27)
After the see of Canterbury had continued thus vacant for five years, Ralph, or as some call him, Rodulph, bishop of Rochester, was translated to it in the year 1114, at whose coming to it, the church was dedicated anew to the Holy Trinity, the name which had been before given to it by Lanfranc. (fn. 28) The only particular description we have of this church when thus finished, is from Gervas, the monk of this monastery, and that proves imperfect, as to the choir of Lanfranc, which had been taken down soon after his death; (fn. 29) the following is his account of the nave, or western part of it below the choir, being that which had been erected by archbishop Lanfranc, as has been before mentioned. From him we learn, that the west end, where the chapel of the Virgin Mary stood before, was now adorned with two stately towers, on the top of which were gilded pinnacles. The nave or body was supported by eight pair of pillars. At the east end of the nave, on the north side, was an oratory, dedicated in honor to the blessed Virgin, in lieu, I suppose, of the chapel, that had in the former church been dedicated to her at the west end. Between the nave and the choir there was built a great tower or steeple, as it were in the centre of the whole fabric; (fn. 30) under this tower was erected the altar of the Holy Cross; over a partition, which separated this tower from the nave, a beam was laid across from one side to the other of the church; upon the middle of this beam was fixed a great cross, between the images of the Virgin Mary and St. John, and between two cherubims. The pinnacle on the top of this tower, was a gilded cherub, and hence it was called the angel steeple; a name it is frequently called by at this day. (fn. 31)
This great tower had on each side a cross isle, called the north and south wings, which were uniform, of the same model and dimensions; each of them had a strong pillar in the middle for a support to the roof, and each of them had two doors or passages, by which an entrance was open to the east parts of the church. At one of these doors there was a descent by a few steps into the undercroft; at the other, there was an ascent by many steps into the upper parts of the church, that is, the choir, and the isles on each side of it. Near every one of these doors or passages, an altar was erected; at the upper door in the south wing, there was an altar in honour of All Saints; and at the lower door there was one of St. Michael; and before this altar on the south side was buried archbishop Fleologild; and on the north side, the holy Virgin Siburgis, whom St. Dunstan highly admired for her sanctity. In the north isle, by the upper door, was the altar of St. Blaze; and by the lower door, that of St. Benedict. In this wing had been interred four archbishops, Adelm and Ceolnoth, behind the altar, and Egelnoth and Wlfelm before it. At the entrance into this wing, Rodulph and his successor William Corboil, both archbishops, were buried. (fn. 32)
Hence, he continues, we go up by some steps into the great tower, and before us there is a door and steps leading down into the south wing, and on the right hand a pair of folding doors, with stairs going down into the nave of the church; but without turning to any of these, let us ascend eastward, till by several more steps we come to the west end of Conrad's choir; being now at the entrance of the choir, Gervas tells us, that he neither saw the choir built by Lanfranc, nor found it described by any one; that Eadmer had made mention of it, without giving any account of it, as he had done of the old church, the reason of which appears to be, that Lanfranc's choir did not long survive its founder, being pulled down as before-mentioned, by archbishop Anselm; so that it could not stand more than twenty years; therefore the want of a particular description of it will appear no great defect in the history of this church, especially as the deficiency is here supplied by Gervas's full relation of the new choir of Conrad, built instead of it; of which, whoever desires to know the whole architecture and model observed in the fabric, the order, number, height and form of the pillars and windows, may know the whole of it from him. The roof of it, he tells us, (fn. 33) was beautified with curious paintings representing heaven; (fn. 34) in several respects it was agreeable to the present choir, the stalls were large and framed of carved wood. In the middle of it, there hung a gilded crown, on which were placed four and twenty tapers of wax. From the choir an ascent of three steps led to the presbiterium, or place for the presbiters; here, he says, it would be proper to stop a little and take notice of the high altar, which was dedicated to the name of CHRIST. It was placed between two other altars, the one of St. Dunstan, the other of St. Alphage; at the east corners of the high altar were fixed two pillars of wood, beautified with silver and gold; upon these pillars was placed a beam, adorned with gold, which reached across the church, upon it there were placed the glory, (fn. 35) the images of St. Dunstan and St. Alphage, and seven chests or coffers overlaid with gold, full of the relics of many saints. Between those pillars was a cross gilded all over, and upon the upper beam of the cross were set sixty bright crystals.
Beyond this, by an ascent of eight steps towards the east, behind the altar, was the archiepiscopal throne, which Gervas calls the patriarchal chair, made of one stone; in this chair, according to the custom of the church, the archbishop used to sit, upon principal festivals, in his pontifical ornaments, whilst the solemn offices of religion were celebrated, until the consecration of the host, when he came down to the high altar, and there performed the solemnity of consecration. Still further, eastward, behind the patriarchal chair, (fn. 36) was a chapel in the front of the whole church, in which was an altar, dedicated to the Holy Trinity; behind which were laid the bones of two archbishops, Odo of Canterbury, and Wilfrid of York; by this chapel on the south side near the wall of the church, was laid the body of archbishop Lanfranc, and on the north side, the body of archbishop Theobald. Here it is to be observed, that under the whole east part of the church, from the angel steeple, there was an undercrost or crypt, (fn. 37) in which were several altars, chapels and sepulchres; under the chapel of the Trinity before-mentioned, were two altars, on the south side, the altar of St. Augustine, the apostle of the English nation, by which archbishop Athelred was interred. On the north side was the altar of St. John Baptist, by which was laid the body of archbishop Eadsin; under the high altar was the chapel and altar of the blessed Virgin Mary, to whom the whole undercroft was dedicated.
To return now, he continues, to the place where the bresbyterium and choir meet, where on each side there was a cross isle (as was to be seen in his time) which might be called the upper south and north wings; on the east side of each of these wings were two half circular recesses or nooks in the wall, arched over after the form of porticoes. Each of them had an altar, and there was the like number of altars under them in the crost. In the north wing, the north portico had the altar of St. Martin, by which were interred the bodies of two archbishops, Wlfred on the right, and Living on the left hand; under it in the croft, was the altar of St. Mary Magdalen. The other portico in this wing, had the altar of St. Stephen, and by it were buried two archbishops, Athelard on the left hand, and Cuthbert on the right; in the croft under it, was the altar of St. Nicholas. In the south wing, the north portico had the altar of St. John the Evangelist, and by it the bodies of Æthelgar and Aluric, archbishops, were laid. In the croft under it was the altar of St. Paulinus, by which the body of archbishop Siricius was interred. In the south portico was the altar of St. Gregory, by which were laid the corps of the two archbishops Bregwin and Plegmund. In the croft under it was the altar of St. Owen, archbishop of Roan, and underneath in the croft, not far from it the altar of St. Catherine.
Passing from these cross isles eastward there were two towers, one on the north, the other on the south side of the church. In the tower on the north side was the altar of St. Andrew, which gave name to the tower; under it, in the croft, was the altar of the Holy Innocents; the tower on the south side had the altar of St. Peter and St. Paul, behind which the body of St. Anselm was interred, which afterwards gave name both to the altar and tower (fn. 38) (now called St. Anselm's). The wings or isles on each side of the choir had nothing in particular to be taken notice of.— Thus far Gervas, from whose description we in particular learn, where several of the bodies of the old archbishops were deposited, and probably the ashes of some of them remain in the same places to this day.
As this building, deservedly called the glorious choir of Conrad, was a magnificent work, so the undertaking of it at that time will appear almost beyond example, especially when the several circumstances of it are considered; but that it was carried forward at the archbishop's cost, exceeds all belief. It was in the discouraging reign of king William Rufus, a prince notorious in the records of history, for all manner of sacrilegious rapine, that archbishop Anselm was promoted to this see; when he found the lands and revenues of this church so miserably wasted and spoiled, that there was hardly enough left for his bare subsistence; who, in the first years that he sat in the archiepiscopal chair, struggled with poverty, wants and continual vexations through the king's displeasure, (fn. 39) and whose three next years were spent in banishment, during all which time he borrowed money for his present maintenance; who being called home by king Henry I. at his coming to the crown, laboured to pay the debts he had contracted during the time of his banishment, and instead of enjoying that tranquility and ease he hoped for, was, within two years afterwards, again sent into banishment upon a fresh displeasure conceived against him by the king, who then seized upon all the revenues of the archbishopric, (fn. 40) which he retained in his own hands for no less than four years.
Under these hard circumstances, it would have been surprizing indeed, that the archbishop should have been able to carry on so great a work, and yet we are told it, as a truth, by the testimonies of history; but this must surely be understood with the interpretation of his having been the patron, protector and encourager, rather than the builder of this work, which he entrusted to the care and management of the priors Ernulph and Conrad, and sanctioned their employing, as Lanfranc had done before, the revenues and stock of the church to this use. (fn. 41)
In this state as above-mentioned, without any thing material happening to it, this church continued till about the year 1130, anno 30 Henry I. when it seems to have suffered some damage by a fire; (fn. 42) but how much, there is no record left to inform us; however it could not be of any great account, for it was sufficiently repaired, and that mostly at the cost of archbishop Corboil, who then sat in the chair of this see, (fn. 43) before the 4th of May that year, on which day, being Rogation Sunday, the bishops performed the dedication of it with great splendor and magnificence, such, says Gervas, col. 1664, as had not been heard of since the dedication of the temple of Solomon; the king, the queen, David, king of Scots, all the archbishops, and the nobility of both kingdoms being present at it, when this church's former name was restored again, being henceforward commonly called Christ-church. (fn. 44)
Among the manuscripts of Trinity college library, in Cambridge, in a very curious triple psalter of St. Jerome, in Latin, written by the monk Eadwyn, whose picture is at the beginning of it, is a plan or drawing made by him, being an attempt towards a representation of this church and monastery, as they stood between the years 1130 and 1174; which makes it probable, that he was one of the monks of it, and the more so, as the drawing has not any kind of relation to the plalter or sacred hymns contained in the manuscript.
His plan, if so it may be called, for it is neither such, nor an upright, nor a prospect, and yet something of all together; but notwithstanding this rudeness of the draftsman, it shews very plain that it was intended for this church and priory, and gives us a very clear knowledge, more than we have been able to learn from any description we have besides, of what both were at the above period of time. (fn. 45)
Forty-four years after this dedication, on the 5th of September, anno 1174, being the 20th year of king Henry II.'s reign, a fire happened, which consumed great part of this stately edifice, namely, the whole choir, from the angel steeple to the east end of the church, together with the prior's lodgings, the chapel of the Virgin Mary, the infirmary, and some other offices belonging to the monastery; but the angel steeple, the lower cross isles, and the nave appear to have received no material injury from the flames. (fn. 46) The narrative of this accident is told by Gervas, the monk of Canterbury, so often quoted before, who was an eye witness of this calamity, as follows:
Three small houses in the city near the old gate of the monastery took fire by accident, a strong south wind carried the flakes of fire to the top of the church, and lodged them between the joints of the lead, driving them to the timbers under it; this kindled a fire there, which was not discerned till the melted lead gave a free passage for the flames to appear above the church, and the wind gaining by this means a further power of increasing them, drove them inwardly, insomuch that the danger became immediately past all possibility of relief. The timber of the roof being all of it on fire, fell down into the choir, where the stalls of the manks, made of large pieces of carved wood, afforded plenty of fuel to the flames, and great part of the stone work, through the vehement heat of the fire, was so weakened, as to be brought to irreparable ruin, and besides the fabric itself, the many rich ornaments in the church were devoured by the flames.
The choir being thus laid in ashes, the monks removed from amidst the ruins, the bodies of the two saints, whom they called patrons of the church, the archbishops Dunstan and Alphage, and deposited them by the altar of the great cross, in the nave of the church; (fn. 47) and from this time they celebrated the daily religious offices in the oratory of the blessed Virgin Mary in the nave, and continued to do so for more than five years, when the choir being re edified, they returned to it again. (fn. 48)
Upon this destruction of the church, the prior and convent, without any delay, consulted on the most speedy and effectual method of rebuilding it, resolving to finish it in such a manner, as should surpass all the former choirs of it, as well in beauty as size and magnificence. To effect this, they sent for the most skilful architects that could be found either in France or England. These surveyed the walls and pillars, which remained standing, but they found great part of them so weakened by the fire, that they could no ways be built upon with any safety; and it was accordingly resolved, that such of them should be taken down; a whole year was spent in doing this, and in providing materials for the new building, for which they sent abroad for the best stone that could be procured; Gervas has given a large account, (fn. 49) how far this work advanced year by year; what methods and rules of architecture were observed, and other particulars relating to the rebuilding of this church; all which the curious reader may consult at his leisure; it will be sufficient to observe here, that the new building was larger in height and length, and more beautiful in every respect, than the choir of Conrad; for the roof was considerably advanced above what it was before, and was arched over with stone; whereas before it was composed of timber and boards. The capitals of the pillars were now beautified with different sculptures of carvework; whereas, they were before plain, and six pillars more were added than there were before. The former choir had but one triforium, or inner gallery, but now there were two made round it, and one in each side isle and three in the cross isles; before, there were no marble pillars, but such were now added to it in abundance. In forwarding this great work, the monks had spent eight years, when they could proceed no further for want of money; but a fresh supply coming in from the offerings at St. Thomas's tomb, so much more than was necessary for perfecting the repair they were engaged in, as encouraged them to set about a more grand design, which was to pull down the eastern extremity of the church, with the small chapel of the Holy Trinity adjoining to it, and to erect upon a stately undercroft, a most magnificent one instead of it, equally lofty with the roof of the church, and making a part of it, which the former one did not, except by a door into it; but this new chapel, which was dedicated likewise to the Holy Trinity, was not finished till some time after the rest of the church; at the east end of this chapel another handsome one, though small, was afterwards erected at the extremity of the whole building, since called Becket's crown, on purpose for an altar and the reception of some part of his relics; (fn. 50) further mention of which will be made hereafter.
The eastern parts of this church, as Mr. Gostling observes, have the appearance of much greater antiquity than what is generally allowed to them; and indeed if we examine the outside walls and the cross wings on each side of the choir, it will appear, that the whole of them was not rebuilt at the time the choir was, and that great part of them was suffered to remain, though altered, added to, and adapted as far as could be, to the new building erected at that time; the traces of several circular windows and other openings, which were then stopped up, removed, or altered, still appearing on the walls both of the isles and the cross wings, through the white-wash with which they are covered; and on the south side of the south isle, the vaulting of the roof as well as the triforium, which could not be contrived so as to be adjusted to the places of the upper windows, plainly shew it. To which may be added, that the base or foot of one of the westernmost large pillars of the choir on the north side, is strengthened with a strong iron band round it, by which it should seem to have been one of those pillars which had been weakened by the fire, but was judged of sufficient firmness, with this precaution, to remain for the use of the new fabric.
The outside of this part of the church is a corroborating proof of what has been mentioned above, as well in the method, as in the ornaments of the building.— The outside of it towards the south, from St. Michael's chapel eastward, is adorned with a range of small pillars, about six inches diameter, and about three feet high, some with santastic shasts and capitals, others with plain ones; these support little arches, which intersect each other; and this chain or girdle of pillars is continued round the small tower, the eastern cross isle and the chapel of St. Anselm, to the buildings added in honour of the Holy Trinity, and St. Thomas Becket, where they leave off. The casing of St. Michael's chapel has none of them, but the chapel of the Virgin Mary, answering to it on the north side of the church, not being fitted to the wall, shews some of them behind it; which seems as if they had been continued before, quite round the eastern parts of the church.
These pillars, which rise from about the level of the pavement, within the walls above them, are remarkably plain and bare of ornaments; but the tower above mentioned and its opposite, as soon as they rise clear of the building, are enriched with stories of this colonade, one above another, up to the platform from whence their spires rise; and the remains of the two larger towers eastward, called St. Anselm's, and that answering to it on the north side of the church, called St. Andrew's are decorated much after the same manner, as high as they remain at present.
At the time of the before-mentioned fire, which so fatally destroyed the upper part of this church, the undercrost, with the vaulting over it, seems to have remained entire, and unhurt by it.
The vaulting of the undercrost, on which the floor of the choir and eastern parts of the church is raised, is supported by pillars, whose capitals are as various and fantastical as those of the smaller ones described before, and so are their shafts, some being round, others canted, twisted, or carved, so that hardly any two of them are alike, except such as are quite plain.
These, I suppose, may be concluded to be of the same age, and if buildings in the same stile may be conjectured to be so from thence, the antiquity of this part of the church may be judged, though historians have left us in the dark in relation to it.
In Leland's Collectanea, there is an account and description of a vault under the chancel of the antient church of St. Peter, in Oxford, called Grymbald's crypt, being allowed by all, to have been built by him; (fn. 51) Grymbald was one of those great and accomplished men, whom king Alfred invited into England about the year 885, to assist him in restoring Christianity, learning and the liberal arts. (fn. 52) Those who compare the vaults or undercrost of the church of Canterbury, with the description and prints given of Grymbald's crypt, (fn. 53) will easily perceive, that two buildings could hardly have been erected more strongly resembling each other, except that this at Canterbury is larger, and more pro fusely decorated with variety of fancied ornaments, the shafts of several of the pillars here being twisted, or otherwise varied, and many of the captials exactly in the same grotesque taste as those in Grymbald's crypt. (fn. 54) Hence it may be supposed, that those whom archbishop Lanfranc employed as architects and designers of his building at Canterbury, took their model of it, at least of this part of it, from that crypt, and this undercrost now remaining is the same, as was originally built by him, as far eastward, as to that part which begins under the chapel of the Holy Trinity, where it appears to be of a later date, erected at the same time as the chapel. The part built by Lanfranc continues at this time as firm and entire, as it was at the very building of it, though upwards of seven hundred years old. (fn. 55)
But to return to the new building; though the church was not compleatly finished till the end of the year 1184, yet it was so far advanced towards it, that, in 1180, on April 19, being Easter eve, (fn. 56) the archbishop, prior and monks entered the new choir, with a solemn procession, singing Te Deum, for their happy return to it. Three days before which they had privately, by night, carried the bodies of St. Dunstan and St. Alphage to the places prepared for them near the high altar. The body likewise of queen Edive (which after the fire had been removed from the north cross isle, where it lay before, under a stately gilded shrine) to the altar of the great cross, was taken up, carried into the vestry, and thence to the altar of St. Martin, where it was placed under the coffin of archbishop Livinge. In the month of July following the altar of the Holy Trinity was demolished, and the bodies of those archbishops, which had been laid in that part of the church, were removed to other places. Odo's body was laid under St. Dunstan's and Wilfrid's under St. Alphage's; Lanfranc's was deposited nigh the altar of St. Martin, and Theobald's at that of the blessed Virgin, in the nave of the church, (fn. 57) under a marble tomb; and soon afterwards the two archbishops, on the right and left hand of archbishop Becket in the undercrost, were taken up and placed under the altar of St. Mary there. (fn. 58)
After a warning so terrible, as had lately been given, it seemed most necessary to provide against the danger of fire for the time to come; the flames, which had so lately destroyed a considerable part of the church and monastery, were caused by some small houses, which had taken fire at a small distance from the church.— There still remained some other houses near it, which belonged to the abbot and convent of St. Augustine; for these the monks of Christ-church created, by an exchange, which could not be effected till the king interposed, and by his royal authority, in a manner, compelled the abbot and convent to a composition for this purpose, which was dated in the year 1177, that was three years after the late fire of this church. (fn. 59)
These houses were immediately pulled down, and it proved a providential and an effectual means of preserving the church from the like calamity; for in the year 1180, on May 22, this new choir, being not then compleated, though it had been used the month be fore, as has been already mentioned, there happened a fire in the city, which burnt down many houses, and the flames bent their course towards the church, which was again in great danger; but the houses near it being taken away, the fire was stopped, and the church escaped being burnt again. (fn. 60)
Although there is no mention of a new dedication of the church at this time, yet the change made in the name of it has been thought by some to imply a formal solemnity of this kind, as it appears to have been from henceforth usually called the church of St. Thomas the Martyr, and to have continued so for above 350 years afterwards.
New names to churches, it is true. have been usually attended by formal consecrations of them; and had there been any such solemnity here, undoubtedly the same would not have passed by unnoticed by every historian, the circumstance of it must have been notorious, and the magnificence equal at least to the other dedications of this church, which have been constantly mentioned by them; but here was no need of any such ceremony, for although the general voice then burst forth to honour this church with the name of St. Thomas, the universal object of praise and adoration, then stiled the glorious martyr, yet it reached no further, for the name it had received at the former dedication, notwithstanding this common appellation of it, still remained in reality, and it still retained invariably in all records and writings, the name of Christ church only, as appears by many such remaining among the archives of the dean and chapter; and though on the seal of this church, which was changed about this time; the counter side of it had a representation of Becket's martyrdom, yet on the front of it was continued that of the church, and round it an inscription with the former name of Christ church; which seal remained in force till the dissolution of the priory.
It may not be improper to mention here some transactions, worthy of observation, relating to this favorite saint, which passed from the time of his being murdered, to that of his translation to the splendid shrine prepared for his relics.
Archbishop Thomas Becket was barbarously murdered in this church on Dec. 29, 1170, being the 16th year of king Henry II. and his body was privately buried towards the east end of the undercrost. The monks tell us, that about the Easter following, miracles began to be wrought by him, first at his tomb, then in the undercrost, and in every part of the whole fabric of the church; afterwards throughout England, and lastly, throughout the rest of the world. (fn. 61) The same of these miracles procured him the honour of a formal canonization from pope Alexander III. whose bull for that purpose is dated March 13, in the year 1172. (fn. 62) This declaration of the pope was soon known in all places, and the reports of his miracles were every where sounded abroad. (fn. 63)
Hereupon crowds of zealots, led on by a phrenzy of devotion, hastened to kneel at his tomb. In 1177, Philip, earl of Flanders, came hither for that purpose, when king Henry met and had a conference with him at Canterbury. (fn. 64) In June 1178, king Henry returning from Normandy, visited the sepulchre of this new saint; and in July following, William, archbishop of Rhemes, came from France, with a large retinue, to perform his vows to St. Thomas of Canterbury, where the king met him and received him honourably. In the year 1179, Lewis, king of France, came into England; before which neither he nor any of his predecessors had ever set foot in this kingdom. (fn. 65) He landed at Dover, where king Henry waited his arrival, and on August 23, the two kings came to Canterbury, with a great train of nobility of both nations, and were received with due honour and great joy, by the archbishop, with his com-provincial bishops, and the prior and the whole convent. (fn. 66)
King Lewis came in the manner and habit of a pilgrim, and was conducted to the tomb of St. Thomas by a solemn procession; he there offered his cup of gold and a royal precious stone, (fn. 67) and gave the convent a yearly rent for ever, of a hundred muids of wine, to be paid by himself and his successors; which grant was confirmed by his royal charter, under his seal, and delivered next day to the convent; (fn. 68) after he had staid here two, (fn. 69) or as others say, three days, (fn. 70) during which the oblations of gold and silver made were so great, that the relation of them almost exceeded credibility. (fn. 71) In 1181, king Henry, in his return from Normandy, again paid his devotions at this tomb. These visits were the early fruits of the adoration of the new sainted martyr, and these royal examples of kings and great persons were followed by multitudes, who crowded to present with full hands their oblations at his tomb.— Hence the convent was enabled to carry forward the building of the new choir, and they applied all this vast income to the fabric of the church, as the present case instantly required, for which they had the leave and consent of the archbishop, confirmed by the bulls of several succeeding popes. (fn. 72)
¶From the liberal oblations of these royal and noble personages at the tomb of St. Thomas, the expences of rebuilding the choir appear to have been in a great measure supplied, nor did their devotion and offerings to the new saint, after it was compleated, any ways abate, but, on the contrary, they daily increased; for in the year 1184, Philip, archbishop of Cologne, and Philip, earl of Flanders, came together to pay their vows at this tomb, and were met here by king Henry, who gave them an invitation to London. (fn. 73) In 1194, John, archbishop of Lions; in the year afterwards, John, archbishop of York; and in the year 1199, king John, performed their devotions at the foot of this tomb. (fn. 74) King Richard I. likewise, on his release from captivity in Germany, landing on the 30th of March at Sandwich, proceeded from thence, as an humble stranger on foot, towards Canterbury, to return his grateful thanks to God and St. Thomas for his release. (fn. 75) All these by name, with many nobles and multitudes of others, of all sorts and descriptions, visited the saint with humble adoration and rich oblations, whilst his body lay in the undercrost. In the mean time the chapel and altar at the upper part of the east end of the church, which had been formerly consecrated to the Holy Trinity, were demolished, and again prepared with great splendor, for the reception of this saint, who being now placed there, implanted his name not only on the chapel and altar, but on the whole church, which was from thenceforth known only by that of the church of St. Thomas the martyr.
On July 7, anno 1220, the remains of St. Thomas were translated from his tomb to his new shrine, with the greatest solemnity and rejoicings. Pandulph, the pope's legate, the archbishops of Canterbury and Rheims, and many bishops and abbots, carried the coffin on their shoulders, and placed it on the new shrine, and the king graced these solemnities with his royal presence. (fn. 76) The archbishop of Canterbury provided forage along all the road, between London and Canterbury, for the horses of all such as should come to them, and he caused several pipes and conduits to run with wine in different parts of the city. This, with the other expences arising during the time, was so great, that he left a debt on the see, which archbishop Boniface, his fourth successor in it, was hardly enabled to discharge.
¶The saint being now placed in his new repository, became the vain object of adoration to the deluded people, and afterwards numbers of licences were granted to strangers by the king, to visit this shrine. (fn. 77) The titles of glorious, of saint and martyr, were among those given to him; (fn. 78) such veneration had all people for his relics, that the religious of several cathedral churches and monasteries, used all their endeavours to obtain some of them, and thought themselves happy and rich in the possession of the smallest portion of them. (fn. 79) Besides this, there were erected and dedicated to his honour, many churches, chapels, altars and hospitals in different places, both in this kingdom and abroad. (fn. 80) Thus this saint, even whilst he lay in his obscure tomb in the undercroft, brought such large and constant supplies of money, as enabled the monks to finish this beautiful choir, and the eastern parts of the church; and when he was translated to the most exalted and honourable place in it, a still larger abundance of gain filled their coffers, which continued as a plentiful supply to them, from year to year, to the time of the reformation, and the final abolition of the priory itself.
Detail of the exterior of Tom Denny's superb Holy Spirit Window at St Peter's Church, Ipsley, Redditch.
This detail, whilst giving away little of the internal appearance of the glass, does at least convey some sense of the multi-layered nature of this window;
Most of the window is exceuted using 'flashed glass', where the colour is only present in a thin outer layer (normally the colour permeates the entire thickness of the glass) which can be selectively removed (usually with acid) to give isolated pockets of colour on a clear/white ground.(this is most commonly used for heraldic details)
If two seperate pieces of different colur are treated this way, and then overlapped and plated when leaded together it is possible to create a third colour from this effect (red+blue=purple etc) in addition to white which gives a variety of hues contained in (what appears to be) a single leaded piece of glass where one colour would be the norm. When covered with heavily painted detail the elements visually blend perfectly within.
This technique is used brilliant by Tom Denny in works such as this; it was lperhaps most famously used in the work of the great early 20th century stained glass artists, such as Karl Parsons and Henry Payne in England and Harry Clarke and Michael Healy in Ireland.
All Saints, Gazeley, Suffolk.
There was never any doubt I would go to Rob's funeral. Rob was born just two weeks before me, and in our many meetings, we found we had so much in common.
A drive to Ipswich should be something like only two and a half hours, but with the Dartford Crossing that could balloon to four or more.
My choice was to leave early, soon after Jools left for work, or wait to near nine once rush hour was over. If I was up early, I'd leave early, I said.
Which is what happened.
So, after coffee and Jools leaving, I loaded my camera stuff in the car, not bothering to program in a destination, as I knew the route to Suffolk so well.
Checking the internet I found the M2 was closed, so that meant taking the M20, which I like as it runs beside HS2, although over the years, vegetation growth now hides most of it, and with Eurostar cutting services due to Brexit, you're lucky to see a train on the line now.
I had a phone loaded with podcasts, so time flew by, even if travelling through the endless roadworks at 50mph seemed to take forever.
Dartford was jammed. But we inched forward, until as the bridge came in sight, traffic moved smoothly, and I followed the traffic down into the east bore of the tunnel.
Another glorious morning for travel, the sun shone from a clear blue sky, even if traffic was heavy, but I had time, so not pressing on like I usually do, making the drive a pleasant one.
Up through Essex, where most other traffic turned off at Stanstead, then up to the A11 junction, with it being not yet nine, I had several hours to fill before the ceremony.
I stopped at Cambridge services for breakfast, then programmed the first church in: Gazeley, which is just in Suffolk on the border with Cambridgeshire.
I took the next junction off, took two further turnings brought be to the village, which is divided by one of the widest village streets I have ever seen.
It was five past nine: would the church be open?
I parked on the opposite side of the road, grabbed my bag and camera, limped over, passing a warden putting new notices in the parish notice board. We exchange good mornings, and I walk to the porch.
The inner door was unlocked, and the heavy door swung after turning the metal ring handle.
I had made a list of four churches from Simon's list of the top 60 Suffolk churches, picking those on or near my route to Ipswich and which piqued my interest.
Here, it was the reset mediaeval glass.
Needless to say, I had the church to myself, the centuries hanging heavy inside as sunlight flooded in filling the Chancel with warm golden light.
Windows had several devotional dials carved in the surrounding stone, and a huge and "stunningly beautiful piscina, and beside it are sedilia that end in an arm rest carved in the shape of a beast" which caught my eye.
A display in the Chancel was of the decoration of the wooden roof above where panels contained carved beats, some actual and some mythical.
I photographed them all.
----------------------------------------------------
All Saints is a large, remarkably good church in one of the sleepy, fat villages along the Cambridgeshire border, the sort of place you cycle through and imagine wistfully that you've won the lottery and could move there. The wide churchyard on both sides is a perfect setting for the church, which rises to heaven out of a perpendicular splendour of aisles, clerestories and battlements. The tower was complete by the 1470s when money was being left for a bell. The earlier chancel steadies the ship, anchoring it to earth quietly, although the tall east window has its spectacular moment too. And you step into a deliciously well-kept interior, full of interest.
One of the most significant medieval survivals here is not easily noticed. This is the range of 15th Century glass, which was reset by the Victorians high in the clerestory. This seems a curious thing to have done, since it defeats the purpose of a clerestory, but if they had not done so then we might have lost it. The glass matches the tracery in the north aisle windows, so that is probably where they came from. There are angels, three Saints and some shields, most of which are heraldic but two show the instruments of the passion and the Holy Trinity. I would not be surprised to learn that some of the shields are 19th century, but the figures are all original late 15th or early 16th century. The Saints are an unidentified Bishop, the hacksaw-wielding St Faith and one of my favourites, St Apollonia. She it was who was invoked by medieval people against toothache.
Waling from the nave up into the chancel, the space created by the clearing of clutter makes it at once mysterious and beautiful. Above, the early 16th century waggon roof is Suffolk's best of its kind. Mortlock points out the little angels bearing scrolls, the wheat ears and the vine sprays, and the surviving traces of colour. The low side window on the south side still has its hinges, for here it was that updraught to the rood would have sent the candles flickering in the mystical church of the 14th century. On the south side of the sanctuary is an exquisitely carved arched recess, that doesn't appear to have ever had a door, and may have been a very rare purpose-built Easter sepulchre at the time of the 1330s rebuilding. Opposite is a huge and stunningly beautiful piscina, and beside it are sedilia that end in an arm rest carved in the shape of a beast. It is one of the most significant Decorated moments in Suffolk.
On the floor of the chancel there is a tiny, perfect chalice brass, one of only two surviving in Suffolk. The other is at Rendham. Not far away is the indent of another chalice brass - or perhaps it was for the same one, and the brass has been moved for some reason. There are two chalice indents at Westhall, but nowhere else in Suffolk. Chalice brasses were popular memorials for Priests in the 15th and early 16th centuries, and thus were fair game for reformers. Heigham memorials of the late 16th century are on the walls. Back in the south aisle there is a splendid tombchest in Purbeck marble. It has lost its brasses, but the indents show us where they were, as do other indents in the aisle floors. Some heraldic brass shields survive, and show that Heighams were buried here. Brass inscriptions survive in the nave and the chancel, dating from the late 16th and early 17th centuries.
The 14th century font is a good example of the tracery pattern series that appeared in the decades before the Black Death. They may have been intended to spread ideas at that time of great artistic and intellectual flowering before it was so cruelly snatched away. The cover is 17th Century. At this end of the nave are two good ranges of medieval benches, one, rare in East Anglia, is a group of 14th Century benches with pierced tracery backs. Some of them appear to spell out words, and Mortlock thought one might say Salaman Sayet. The block of benches to the north appears to be 15th Century or possibly early 16th Century. Further north, the early 17th Century benches are simpler, even cruder, and were likely the work of the village carpenter.
All rather lovely then. And yet, it hasn't always been that way. All Saints at Gazeley, near Newmarket, was the first church that I visited after an international team of scientists conclusively proved that God did not exist began the first page for this church that I wrote in 2003, in a satirical mood after finding the church locked and at a very low ebb. At a time when congregations were generally falling, I'd been thinking about the future of medieval churches beyond a time when they would have people to use them in the traditional way. I wondered if the buildings might find new uses, or could adapt themselves to changing patterns and emphases in Christianity, or even changing spiritual needs of their parishes. Even if science could somehow prove that God did not exist, I suggested, there were parishes which would rise to the challenge and reinvent themselves, as churches have always done over the two millennia of Christianity. Coming to Gazeley I felt that here was a church which felt as if it had been abandoned. And yet, it seemed to me a church of such significance, such historical and spiritual importance, that its loss would be a disaster. If it had been clean, tidy and open at the time he was visiting, Simon Jenkins England's Thousand Best Churches would not have been able to resist it. Should the survival of such a treasure store depend upon the existence of God or the continued practice of the Christian faith? Or might there be other reasons to keep this extraordinary building in something like its present integrity?
In the first decade of the 21st Century, Gazeley church went on a tremendous journey, from being moribund to being the wonderful church you can visit today. If you want to read the slightly adapted 2006 entry for Gazeley, recounting this journey, you can do so here. Coming back here today always fills me with optimism for what can be achieved. On one occasion I mentioned my experiences of Gazeley church to a Catholic Priest friend of mine, and he said he hoped I knew I'd seen the power of the Holy Spirit at work. And perhaps that is so. Certainly, the energy and imagination of the people here have been fired by something. On that occasion I had wanted to find someone to ask about it, to find out how things stood now. But there was no one, and so the building spoke for them.
Back outside in the graveyard, the dog daisies clustered and waved their sun-kissed faces in the light breeze. The ancient building must have known many late-May days like this over the centuries, but think of all the changes that it has known inside! The general buffeting of the winds of history still leaves room for local squalls and lightning strikes. All Saints has known these, but for now a blessed calm reigns here. Long may it remain so.
Simon Knott, June 2019
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Parishioners, former pastors celebrate St. Benedict at 25
By Joyce Coronel | Oct. 28, 2010 | The Catholic Sun
Photos by J.D. Long-García
In a Church with more than 2,000 years worth of history behind it, a 25th anniversary may seem like a small thing to some.
For current and former parishioners at St. Benedict Parish in Ahwatukee, it was no small affair. At an Oct. 27, midweek Mass with Auxiliary Bishop Eduardo A. Nevares presiding, more than 100 of them came together with their pastor and former pastors to thank God for the life of the parish.
Fr. Gary Regula, pastor of St. Benedict for the last four years, welcomed the crowd and told those gathered the Mass would be concelebrated by some of the former pastors.
“They are faces that you’ve known, maybe faces that have grown a little older, but they still have the same desire to serve,” Fr. Regula said. “Welcome back.”
He also pointed to the future.
“We give thanks to God for the many gifts that have been bestowed upon us, for the many blessings we are called to share with one another,” Fr. Regula said. “And we ask God’s blessings on us so that we go out and continue to live this wonderful celebration.”
Bishop Nevares reflected on what the anniversary meant to the community.
“Twenty-five years as a parish family and as any family — a few ups and a few downs, but here we are for the glory of God,” he said. “Still being united, still continuing to listen to the word of God and continuing to be fed by His body and blood, soul and divinity in the holy Eucharist.”
The celebration, Bishop Nevares said, was not just an acknowledgement that they had reached the 25-year marker, but that they were part of a Church that traces its history all the way back to the original 12 Apostles.
“Just to think about that,” Bishop Nevares said. “We here are the disciples of the Lord today, just as they were 2,000 years ago, for Jesus Christ is the same yesterday today and forever.”
In an interview with The Catholic Sun, Fr. Pat Robinson, who was installed on Palm Sunday in 1993 when the parish was in crisis following a sexual abuse scandal, spoke of how the community had stuck together through thick and thin.
“It was a tough time but we hung together,” Fr. Robinson said. “The first days we kind of staggered, but we stayed on our feet and pulled together.”
Jay and Marcia Iole agreed and said hearing Fr. Robinson’s familiar booming voice stirred up fond memories. “You brought us back, just like a song,” Jay said.
“This parish is a great place to be,” Marcia added.
Dr. Mike Templeton, sporting his Boy Scout uniform — he’s assistant Scout master of the parish’s troop 118 — is another longtime parishioner. He said it was the community spirit he loved about St. Benedict.
“It’s not the priest, it’s not the building, it’s the people within the parish that make the parish,” he said. “And we have the best bunch of people here that are giving, caring and welcoming. It’s amazing.”
Fr. Dennis O’Rourke, who was pastor until 2006, recalled St. Benedict relocation from a neighborhood in Chandler to its present-day site just inside the western border of Phoenix in 2004. He remembered all the work that went into to building the new church.
“It’s great to be back and see so many familiar faces,” Fr. O’Rourke said.
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‘Art for Peace Exhibition’ in Baghdad: Expressions of Peace, Reconciliation and Hope
Baghdad, 3 March 2017 - The beauty of Iraq truly stems from the roots of the country’s rich, historical culture. Despite the fact that Iraq is currently embroiled in a battle to weed out the terrorist group Daesh from its soil and the fact that Baghdad has to endure the brunt of frequent bombings and terrorist attacks, Iraq boasts a rather vibrant, elegant, expressive, artistic and peaceful cultural scene. It is this part of Iraq that brings together people from all walks of life - irrespective of age, creed, colour, race, or gender - in the spirit of oneness, an energetic spirit that binds one another to appreciate the peace, joy, comfort and neutrality that art brings to one’s imagination. The Art for Peace Exhibition in Baghdad, organised by the United Nations Mission for Iraq (UNAMI), in partnership with the National Reconciliation Committee of the Prime Minister’s office, could not have made this notion any clearer.
Held on Friday 03 March 2017 in the courtyard of the Baghdadi Cultural Centre located in the heart of Al-Mutannabi Street - one of the oldest and best known streets in Baghdad and affectionately referred to as the historical literary jewel in the city - over 70 paintings, caricatures, and photographs by Iraqi artists were on display. While each artist used a different medium of expression, the unifying factor was that each admirable simple piece of work expressed hope for peace among all the people in Iraq, and the yearning of peace and reconciliation for the future to build a free and flourishing world for generations to come. The Iraqi painters, photographers and caricaturists who participated in this first-ever Art for Peace project were commissioned to produce works that portrayed their messages for peaceful coexistence and harmony, reconciliation and hope.
The event itself is a stark illustration of the resilience of Iraqis who are enduring a devastating conflict with the terrorist Daesh group which is in its last throes in Mosul, and a terrorist bombing campaign that is deliberately targeting civilians in Baghdad and elsewhere. It shows that despite the ongoing conflict in Iraq, art remains the language that brings people together in peace and reconciliation. It also serves to counter the destruction by Daesh of historic sites and work of art work in the areas they controlled.
At the exhibition, the Deputy Special Representative of the United Nations Secretary-General for Iraq (DSRSG) for Political and Electoral Affairs, Mr. György Busztin, reiterated the importance of art in disseminating messages of peace, reconciliation, tolerance and coexistence. “Such endeavours by talented Iraqi artists, illustrators, painters and photographers transcends ethnic and sectarian differences and constitute the bedrock for an inclusive national reconciliation that will usher in the stability and prosperity for all Iraqis”.
Raed Hassan, a young Iraqi caricaturist spends his time drawing images that are graphic and emotional but which carry explicit messages. He easily narrates how “having a peaceful Iraq is all that he wants, especially for the future of his children”. Mr. Hassan pointed to one of his images – one in which there is a long queue of people, albeit mostly men, who seem to be in despair and a prominent syringe jutting into the leader’s head, inscribed with the words “Peace”. Mr. Hassan is very attached to this piece of work and in probing him for a reason, he simply states: “Study the caricature carefully and see the simplicity of it all – all we need in Iraq is for everyone to inject the idea of peace in their minds, to be rid of all the evil and harmful notions, and to thus clean our minds and hearts so that ‘peace’ can filter into every vein and bone in our bodies”.
“What could be more powerful than this?” he asks.
As the winter clouds gave way to a clear blue sunny sky, the colours on the oil paintings on display were easily entwined in the warmth of the sun’s rays. Mohammed Musayir stood patiently next to his paintings, many of which portrayed his thoughts on reconciliation among all Iraqis. The one painting that stood out depicted tolerance of faith, with Mohammed saying that “faith has no face – which is why the lady in my painting has no face. She could represent Islam by the Abaya she adorns, or she could tell the story of Christianity with the Holy Cross laid across her face. In the background, I have the places of worship for both faiths – open and inviting for all who choose to unite and live in peace, dignity and harmony”.
As Mr. Musayer shares his hopes for peaceful coexistence in Iraq, his thoughts are a reminder that engaging in dialogue, creating awareness and promoting tolerance and acceptance among peoples of different faiths, beliefs and cultures are key stepping stones towards building a hopeful and peaceful society in Iraq and across the globe.
After Baghdad, the Art for Peace travelling exhibition will be on display throughout March and April 2017 in the following Iraqi governorates: Babil, Karbala, Thi-Qar, Missan, Basrah, Diyala, Salah Al-din and Erbil.
Source and photos: UNAMI PIO
Lincoln Cathedral (in full The Cathedral Church of the Blessed Virgin Mary of Lincoln, or sometimes St. Mary's Cathedral) is a cathedral located in Lincoln in England and seat of the Bishop of Lincoln in the Church of England. Building commenced in 1088 and continued in several phases throughout the medieval period. It was reputedly the tallest building in the world for 238 years (1311–1549).[1][2][3] The central spire collapsed in 1549 and was not rebuilt. The cathedral is the third largest in Britain (in floor space) after St Paul's and York Minster, being 484 by 271 feet (148 by 83 m). It is highly regarded by architectural scholars; the eminent Victorian writer John Ruskin declared: "I have always held... that the cathedral of Lincoln is out and out the most precious piece of architecture in the British Isles and roughly speaking worth any two other cathedrals we have."
Remigius de Fécamp, the first Bishop of Lincoln, moved the episcopal seat (cathedra) there "some time between 1072 and 1092"[4] About this, James Essex writes that "Remigius ... laid the foundations of his Cathedral in 1088" and "it is probable that he, being a Norman, employed Norman masons to superintend the building ... though he could not complete the whole before his death."[5] Before that, writes B. Winkles, "It is well known that Remigius appropriated the parish church of St Mary Magdalene in Lincoln, although it is not known what use he made of it
Up until then St. Mary's Church in Stow was considered to be the "mother church"[7] of Lincolnshire[8] (although it was not a cathedral, because the seat of the diocese was at Dorchester Abbey in Dorchester-on-Thames, Oxfordshire). However, Lincoln was more central to a diocese that stretched from the Thames to the Humber.
Bishop Remigius built the first Lincoln Cathedral on the present site, finishing it in 1092 and then dying on 9 May of that year,[9] two days before it was consecrated. In 1141, the timber roofing was destroyed in a fire. Bishop Alexander rebuilt and expanded the cathedral, but it was mostly destroyed by an earthquake about forty years later, in 1185 (dated by the BGS as occurring 15 April 1185).[6][10] The earthquake was one of the largest felt in the UK: it has an estimated magnitude of over 5. The damage to the cathedral is thought to have been very extensive: the Cathedral is described as having "split from top to bottom"; in the current building, only the lower part of the west end and of its two attached towers remain of the pre-earthquake cathedral.[10] Some (Kidson, 1986; Woo, 1991) have suggested that the damage to Lincoln Cathedral was probably exaggerated by poor construction or design; with the actual collapse most probably caused by a vault collapse.[10]
After the earthquake, a new bishop was appointed. He was Hugh de Burgundy of Avalon, France, who became known as St Hugh of Lincoln. He began a massive rebuilding and expansion programme. Rebuilding began with the choir (St Hugh's Choir) and the eastern transepts between 1192 and 1210.[11] The central nave was then built in the Early English Gothic style. Lincoln Cathedral soon followed other architectural advances of the time – pointed arches, flying buttresses and ribbed vaulting were added to the cathedral. This allowed support for incorporating larger windows. There are thirteen bells in the south-west tower, two in the north-west tower, and five in the central tower (including Great Tom). Accompanying the cathedral's large bell, Great Tom of Lincoln, is a quarter-hour striking clock. The clock was installed in the early 19th century.[12] The two large stained glass rose windows, the matching Dean's Eye and Bishop's Eye, were added to the cathedral during the late Middle Ages. The former, the Dean's Eye in the north transept dates from the 1192 rebuild begun by St Hugh, finally being completed in 1235. The latter, the Bishop's eye, in the south transept was reconstructed a hundred years later in 1330.[13] A contemporary record, “The Metrical Life of St Hugh”, refers to the meaning of these two windows (one on the dark, north, side and the other on the light, south, side of the building):
"For north represents the devil, and south the Holy Spirit and it is in these directions that the two eyes look. The bishop faces the south in order to invite in and the dean the north in order to shun; the one takes care to be saved, the other takes care not to perish. With these Eyes the cathedral’s face is on watch for the candelabra of Heaven and the darkness of Lethe (oblivion)."
After the additions of the Dean's eye and other major Gothic additions it is believed some mistakes in the support of the tower occurred, for in 1237 the main tower collapsed. A new tower was soon started and in 1255 the Cathedral petitioned Henry III to allow them to take down part of the town wall to enlarge and expand the Cathedral, including the rebuilding of the central tower and spire. They replaced the small rounded chapels (built at the time of St Hugh) with a larger east end to the cathedral. This was to handle the increasing number of pilgrims to the Cathedral, who came to worship at the shrine of Hugh of Lincoln.
In 1290 Eleanor of Castile died and King Edward I of England decided to honour her, his Queen Consort, with an elegant funeral procession. After her body had been embalmed, which in the 13th century involved evisceration, Eleanor's viscera were buried in Lincoln cathedral and Edward placed a duplicate of the Westminster Abbey tomb there. The Lincoln tomb's original stone chest survives; its effigy was destroyed in the 17th century and replaced with a 19th-century copy. On the outside of Lincoln Cathedral are two prominent statues often identified as Edward and Eleanor, but these images were heavily restored in the 19th century and they were probably not originally intended to depict the couple.
Between 1307 and 1311 the central tower was raised to its present height of 271 feet (83 m). The western towers and front of the cathedral were also improved and heightened. At this time, a tall lead-encased wooden spire topped the central tower but was blown down in a storm in 1549. With its spire, the tower reputedly reached a height of 525 feet (160 m) (which would have made it the world's tallest structure, surpassing the Great Pyramid of Giza, which held the record for almost 4,000 years). Although there is dissent,[1] this height is agreed by most sources.[14][15][16][17][18] Other additions to the cathedral at this time included its elaborate carved screen and the 14th-century misericords, as was the Angel Choir. For a large part of the length of the cathedral, the walls have arches in relief with a second layer in front to give the illusion of a passageway along the wall. However the illusion does not work, as the stonemason, copying techniques from France, did not make the arches the correct length needed for the illusion to be effective.
In 1398 John of Gaunt and Katherine Swynford founded a chantry in the cathedral to pray for the welfare of their souls. In the 15th century the building of the cathedral turned to chantry or memorial chapels. The chapels next to the Angel Choir were built in the Perpendicular style, with an emphasis on strong vertical lines, which survive today in the window tracery and wall panelling.
"Although the Lord Jesus’ time of working in the flesh was full of hardships and suffering, through His appearance in His spiritual body of flesh and blood, He completely and perfectly accomplished His work of that time in the flesh to redeem mankind. He began His ministry by becoming flesh, and He concluded His ministry by appearing to mankind in His fleshly form. He heralded the Age of Grace, He began the Age of Grace through His identity as Christ. Through His identity as Christ, He carried out the work in the Age of Grace and He strengthened and led all of His followers in the Age of Grace. It can be said of God’s work that He truly finishes what He starts. There are steps and a plan, and it is full of God’s wisdom, His omnipotence, and His marvelous deeds. It is also full of God’s love and mercy. Of course, the main thread running through all of God’s work is His care for mankind; it is permeated with His feelings of concern that He can never put aside" (Continuation of The Word Appears in the Flesh).
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#SOULSPIRIT #FULL #GATLINBURGVIBES #PRODUCT #BEST #SLAYER #HUMMER#MODERNLOVE #imagination #station #library #world #tree #life #love 🌈😍⭐💙✨🌠💜🔵😻🌝❤️💛💚🐦💟🐈🐢🐉🙏STONETEMPLEPILOTS RECORDS#SHIRTS #records #broadcasts #fromeurope #pearljam #smashingpumpkins #gratefuldead #aliceinchains #brucespringsteen #mikeoldfield #nirvana + #comevisit #gatlinburgtn @mountain_mall 🍀💙🔵💕🌝🌠💜♑♐🐦💟🐈🐢🐉🌈😍💚🍀💙🔵💕🌝🌠💜♑♐🐦💟🐈🐢🐉🌈😍💚🍀💙🔵💕🌝🌠💜♑♐🐦💟🐈🐢🐉 "...Get some walking in, try live together in peace harmony with people all creeds nations." -- Monty Python's Meaning Life MUSIC1978.COM $$*%+#PEACE #LOVEGORILLAZ ♊ ♋ ♌ ♍ ♎ ♏ ♐ ♑ ♒ ⛎ ♉ ♊💜🌈💛🌻✨🔥🎑😍🎨🔜🌠🌝🍀💕🕘🙏😯🐢🐈💟🐦🐉💙🔵💚💙💜💖💗💛💘💚💓😻💝💟♥️❣️💕💞😍🔥🌎🙏🐢🐈🐦🐉🔵💙💚💙 💜☮️♈♉♊♋♌♍♎♏♐♑♒⛎⛎♾️🔴🔵 weaveworld memory celestial sanctuary radiance reflection resurrection magiC @THERHYTHMSECTION78 @MOUNTAIN_MALL @VISITGATLINBURG GREATSMOKYMTNS SHIRT STICKER SHOP HEAVYMETAL KPOP SMOKYMTNS SMOKYMOUNTAINSTRONG SMOKY CLASSIC NEW METAL HEAVY GREATSMOKYMOUNTAINS MOUNTAIN STRONG BAND MTNS. 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🍀💙🔵💕🌝🌠💜♑♐🐦💟🐈🐢🐉🌈😍💚🍀💙🔵💕🌝🌠💜♑♐🐦💟🐈🐢🐉🌈😍💚🍀💙🔵💕🌝🌠💜♑♐🐦💟🐈🐢🐉#GATLINBURG #MUSIC1978.COM #NOMANSLAND #ROMANCEINDURANGO #SORTOFHOMECOMING #CERTAINRATIO #WHOKNOWS #E #VINYLJUNKIE #VINYLCOLLECTION #VINYLCOLLECTOR #VINYLCOMMUNITY #RECORDSFORSALE #YEAHYEAHYEAHS #KINGGIZZARD #DAMNED #TROYESIVAN #NECKDEEP #FREDDIEGIBBS #MOUNTAIN_MALL #FALLINGINREVERSE #AMERICANGRAFFITI #NEILGAIMAN #FIVESECONDSOFSUMMER #WHAM #FIONNAAPPLE #JIMMYBUFFET #ARTENSEMBLEOFCHICAGO ++ #TSHIRTSHOP #BOBSEGER #CAGETHEELEPHANT #JCOLE #VELVETUNDERGROUND #WHITESTRIPES #PROBABLY #MOST #THAT #HAVE #EVER #BEEN #ANY #SINGLE #SOME #CAME #HAVEN'T #EVEN #PUT #YET! : #EVERYTHING #ELSE: #TEMPLEOFTHEDOG #EMINEM #ALANJACKSON #PHOEBEBRIDGERS #STEVEWINWOOD #LIKE #LOU #REED #ETC. ++#RECORDS #JOYDIVISIONTENNESSEE #SEVERAL #BURZUM #LED #ZEPPELIN #PEARL #JAM #MAC! #611 #HARD #FIND #NEWRELEASES #TENACIOUSDGATLINBURG #CITY=== #17 #INFINITEWORLDS #PROSEMUSICWATEROFLIFE #DREAMS? #COMES #ENGLANDINNBETWEENWORLDSYOUREGONNAMAKEMELONESOMEWHENYOUGO 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#KATEBUSHMUSICDISCOVERY #THOSE #TYGERBLINK182 #ORGANIZING #ENGLAND!INNBETWEENWORLDSYOUREGONNAMAKEMELONESOMEWHENYOUGO #BLESSINGS #MOONSHINE #THANK #RESOURCE #PEACEFUL #HOLYIMAGINATION #BUSINESSPATRONAGE #SONSOFTHESILENTAGE #CANT #ANTHRAX #UHDIMAGE #SOLUTION #GATLINBURGFUN #THERE #THESE #PARKMUSIC #RHYTHMSECTIONTN.COM #LIFESAVINGPRINCE #BREAKTHROUGHS #MOUNTAIN_MALLSMASHINGPUMPKINSBUTTERFLY #THESMITHS+MORRISSEY #SPIRITBLACKSABBATH #GREATSMOKYMOUNTAINS+ #CREATIONLIBRARY )))) #HENDRIX+ #HIGHWAY61REVISITEDTIMEMTHERHYTHMSECTION78!THERHYTHMSECTION78! #IMMIGRANTSONG #2XL #SHELVING: #PUMPKIRS #ALLIGATOR-CATFISH #PINS! #IM #PROVIDE #TEARSINRAIN #DREAMGEOMETRIC #IWANNABEYOURLOVER #CORE: #VINYLRECORD #HERE #SUPERCLUSTERRAINBOW #CONCERT #PRICES. #FORTIFIED #SHOPNOW #STONES #FATHERJOHNMISTY75 #EASTTENNESSEE #PRAGMATIC #DEFENDER #MEANING #RECORDSHOPPINGSTICKERSTORE #OZZY #REAL #STARWARS #FAT #STRONGGATLINBURG #THOUSANDANDTHOUSANDS "#WITHOUT #THEMES #CARTI #GUARDINGTHEMULTIVERSE #WECAREALOT #COULD #STORYLINE #INDIE #FORCES #SHOULD #PROLOGUE #RECORDS+ #SHIRTDESIGN #CARRYING #WHOAREYOU #EMERALDANDROMEDA #PATCHES+ #MYLIFEINTHEBUSHOFGHOSTS #PATCHPRAYERSFORRAINGOINGTOCALIFORNIARAINBOW #RECORDSRECORDS #LOVEMYWAY #LOOKINGFORTODAY #TUNRECORDS #INDIEVINYL #CITYOFDREAMS #NEVERENDINGSTORY #CRYLITTLESISTER #ENGLAND!THE #PRAYERSFORRAINIMAGINATIONMANDALA #HISTORIC #LAMAR #EXPLORATIONS #RECORDS+RECORDS+++RECORDS+ #EFFORT #BANDSHIRTS! #OMNAMAHSHIVAYA #RHYTHMSECTIONGATLINBURGRECORDSTORE #LT;3<3 #DOTHESTRAND #LINDENARDENSTOLETHEHIGHLIGHTS #VERSION #OSBOURNEMUSICLOVERS #ITEMS #SHIRTNEW #WAITFORTHESUMMER #CRAYONS #BABYSONFIRE #HANGONTOYOURSELF #BESTSHIRTSHOP #STATIONELF #NEWVINYLRECORDS #HUNGERGHEAVENISAPLACEONEARTH #WAKEUP #PERSERVATIONOFENVIRONMENT #EXCITEMENT #PSYCHEDELICSTYLE #JANISSTYLE #TEMPLARSBLUE #RECORDSTORESSUNFLOWER #DJ #BLOGGERRECORDS #EVENTUALLY #COTTAGECORE #SHIRTSRECORDS #RECORDSRECORDSRECORDS #REMASTERED #PISTOLS) #MWINDOWS #SHIRTSADVENTURETIME #GREENHLOUREED #STCENTRAL #LUMPYSPACEPRINCESS #STURGILLSIMPSON! #TRANSCENDINGHUMAN #PRICES #INBETWEENWORLDS #SABBRACADABRA #MIND-BENDING #SPINNINGSONGTREE #L #HUNDREDS #FREEDOMENVIRONMENT #LSD #MIGHT #MUSIKMOVIESTHE #GOOD. #RAPMUSIC #ORDERS+ #DARKSTAR #EXPLOREMORE #PINS+ #TENNSEE #BALANCE: #CAPABILITIES "#WELL #RUBYLAZULI #THEME #WHATSYOURFAVORITEPINKFLOYDSONG #MILLER #ASISATSADLYBYHERSIDE #OUTOFTHEBLUE #LOTSOFNEWARRIVALRECORDS #PRAYERSFORRAINGREENH #CHINACATSUNFLOWERIKNOWYOURIDER #SERVES #GEORGE #MAGNETO #TIMEWINDMANDALUCKDRAGON #FLICKRCOMPHOTOSMUSIC1978 #FRACTALSSPARKLING #LOVEONAREALTRAIN #COLLECTOR #RECORDSRECORDSRECORDSRECORDS #SUPERNOVA #TENNESSEERECORDSRECORDS :#RAINBOWHARDSUN #RECORDSRECORDSLUCKDRAGON #RHYTHMSECTIONGATLINBURG.COM #MUSICDIMUSICLOVERS #FOREVER #NIN #TOO #DIVERSE #VISITTENNESSEE #DOOM CD MOVIE T-SHIRT STORE💙 NATIONAL PARK www.flickr.com/photos/music1978/ PRETTY COOL T STAIRWAY ISLAND CONTINENT SURREAL FLOWER HEAVEN BUTTERFLY CAT TURTLE FIRE AIR ELEMENTAL BALANCE GEOMETRIC RIVER GOLDEN SILVER SUN MOON LOCAL THIS HOLIDAY SEASON! THANK YOU! #SMOKEYMOUNTAINSNATIONALPARK #PRESENTS "WITHOUT MUSIC, WOULD BE A MISTAKE." FRIEDRICH NIETZSCHE PERFECT SPOT VACATION CHRISTMAS SHOPPING! FRESH BEAUTIFUL AROUND, NESTLED HISTORIC PRISTINE VALLEY RIGHT NEXT TO PARK! YOU CAN HIKE UP BEFORE GOING DOWNTOWN THAT HAS BEEN HERE 1978, AS WELL MANY OTHER SHOPS ARE WAITING BY DO SHOPPING YOURSELF OR OTHERS! SECTION: MOVIES CARRYING WIDE RANGE THOUSANDS RECORDS, CDS, T-SHIRTS, POSTERS, STICKERS, PATCHES, PINS, MAGNETS, MORE UNIQUE AMAZING ITEMS CONSTANTLY BEING RESTOCKED WITH RELEASES, ARRIVALS, RESTOCKS BESTSELLERS! WWW.FACEBOOK.COM/GATLINBURGMTNMALL SEND MESSAGE ASK AVAILABILITY! www.redbubble.com/people/rhythmsectiontn/shop @visit Visit Gatlinburg Mountain Mall "WELL, IT'S NOTHING VERY SPECIAL. TRY NICE PEOPLE, AVOID EATING FAT, READ GOOD BOOK EVERY NOW THEN, GET SOME WALKING IN, LIVE TOGETHER PEACE HARMONY PEOPLE CREEDS NATIONS." 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Parishioners, former pastors celebrate St. Benedict at 25
By Joyce Coronel | Oct. 28, 2010 | The Catholic Sun
Photos by J.D. Long-García
In a Church with more than 2,000 years worth of history behind it, a 25th anniversary may seem like a small thing to some.
For current and former parishioners at St. Benedict Parish in Ahwatukee, it was no small affair. At an Oct. 27, midweek Mass with Auxiliary Bishop Eduardo A. Nevares presiding, more than 100 of them came together with their pastor and former pastors to thank God for the life of the parish.
Fr. Gary Regula, pastor of St. Benedict for the last four years, welcomed the crowd and told those gathered the Mass would be concelebrated by some of the former pastors.
“They are faces that you’ve known, maybe faces that have grown a little older, but they still have the same desire to serve,” Fr. Regula said. “Welcome back.”
He also pointed to the future.
“We give thanks to God for the many gifts that have been bestowed upon us, for the many blessings we are called to share with one another,” Fr. Regula said. “And we ask God’s blessings on us so that we go out and continue to live this wonderful celebration.”
Bishop Nevares reflected on what the anniversary meant to the community.
“Twenty-five years as a parish family and as any family — a few ups and a few downs, but here we are for the glory of God,” he said. “Still being united, still continuing to listen to the word of God and continuing to be fed by His body and blood, soul and divinity in the holy Eucharist.”
The celebration, Bishop Nevares said, was not just an acknowledgement that they had reached the 25-year marker, but that they were part of a Church that traces its history all the way back to the original 12 Apostles.
“Just to think about that,” Bishop Nevares said. “We here are the disciples of the Lord today, just as they were 2,000 years ago, for Jesus Christ is the same yesterday today and forever.”
In an interview with The Catholic Sun, Fr. Pat Robinson, who was installed on Palm Sunday in 1993 when the parish was in crisis following a sexual abuse scandal, spoke of how the community had stuck together through thick and thin.
“It was a tough time but we hung together,” Fr. Robinson said. “The first days we kind of staggered, but we stayed on our feet and pulled together.”
Jay and Marcia Iole agreed and said hearing Fr. Robinson’s familiar booming voice stirred up fond memories. “You brought us back, just like a song,” Jay said.
“This parish is a great place to be,” Marcia added.
Dr. Mike Templeton, sporting his Boy Scout uniform — he’s assistant Scout master of the parish’s troop 118 — is another longtime parishioner. He said it was the community spirit he loved about St. Benedict.
“It’s not the priest, it’s not the building, it’s the people within the parish that make the parish,” he said. “And we have the best bunch of people here that are giving, caring and welcoming. It’s amazing.”
Fr. Dennis O’Rourke, who was pastor until 2006, recalled St. Benedict relocation from a neighborhood in Chandler to its present-day site just inside the western border of Phoenix in 2004. He remembered all the work that went into to building the new church.
“It’s great to be back and see so many familiar faces,” Fr. O’Rourke said.
More: www.catholicsun.org
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A BRONZE FIGURE OF BUDDHA
KHMER, ANGKOR PERIOD, BAYON STYLE, 16 -17TH CENTURY.
Seated on a waisted base worked in relief with lotus petal friezes and a band of flowerheads, his right hand lowered in Bhumisparsa mudra, wearing a tightly fitted sanghati draped across his left shoulder, his face with clearly delineated incised features and broad smiling mouth, richly encrusted with a patina.
It was a common practice for many households in the Cambodian region to place a Buddha statue in the wall (during construction)
Culture: Khmer style.
Origin: Thailand/Cambodia.
Material: Bronze ( with great patination and traces of gold gilt)
Measures: Height: 140mm
Weight: 313 grams
Condition: Intact, Very fine with dark patination.
Code 9240
Provenance, Simon's Treasures of Wisdoms private collection.
About.
The Khmer civilization, today embodied by the temples and ruins of Angkor, one of mankind's most astonishing and enduring architectural achievements, flourished from 802-1431 A.D. From the great citadel of Angkor, the kings of the Khmer empire ruled over a vast domain that reached from what is now southern Vietnam to Yunan, China and from Vietnam westward to the Bay of Bengal. The original city was built around the Phnom Bakeng, a temple on a hill symbolizing the mountain that stands in the center of the world according to Hindu cosmology. Successive kings enlarged the city, building other temples devoted to various Hindu deities and large reservoirs used for irrigation, which also symbolized the ocean surrounding the holy central mountain.
Nowadays, the city of Lopburi lies within the borders of the nation of Thailand. However, the roots of this city, then known as Lavo, can be traced back to the pre-Thai Dvaravati culture more than one thousand years ago. Under the Khmer civilization, Lopburi became a provincial capital that merged Khmer artistic and cultural influences with the Indian inspired native traditions. This bronze Buddha stands on a circular base, with both hands raised in gesture of reassurance. Very much of the Khmer style, this sculpture reveals the enormous influence this neighboring kingdom had on their regional subject.
Comments by dealw.dealw, Hertfordshire, United Kingdom
Extremely rare artifact 16th - 17th century possibly earlier originally excavated cast gilt bronze temple shrine Buddha Indian . In very good condition for age nearly all the gilding has come off. Beautiful dark green patina. Brought back from India by my grandfather in the 1940s
Parishioners, former pastors celebrate St. Benedict at 25
By Joyce Coronel | Oct. 28, 2010 | The Catholic Sun
Photos by J.D. Long-García
In a Church with more than 2,000 years worth of history behind it, a 25th anniversary may seem like a small thing to some.
For current and former parishioners at St. Benedict Parish in Ahwatukee, it was no small affair. At an Oct. 27, midweek Mass with Auxiliary Bishop Eduardo A. Nevares presiding, more than 100 of them came together with their pastor and former pastors to thank God for the life of the parish.
Fr. Gary Regula, pastor of St. Benedict for the last four years, welcomed the crowd and told those gathered the Mass would be concelebrated by some of the former pastors.
“They are faces that you’ve known, maybe faces that have grown a little older, but they still have the same desire to serve,” Fr. Regula said. “Welcome back.”
He also pointed to the future.
“We give thanks to God for the many gifts that have been bestowed upon us, for the many blessings we are called to share with one another,” Fr. Regula said. “And we ask God’s blessings on us so that we go out and continue to live this wonderful celebration.”
Bishop Nevares reflected on what the anniversary meant to the community.
“Twenty-five years as a parish family and as any family — a few ups and a few downs, but here we are for the glory of God,” he said. “Still being united, still continuing to listen to the word of God and continuing to be fed by His body and blood, soul and divinity in the holy Eucharist.”
The celebration, Bishop Nevares said, was not just an acknowledgement that they had reached the 25-year marker, but that they were part of a Church that traces its history all the way back to the original 12 Apostles.
“Just to think about that,” Bishop Nevares said. “We here are the disciples of the Lord today, just as they were 2,000 years ago, for Jesus Christ is the same yesterday today and forever.”
In an interview with The Catholic Sun, Fr. Pat Robinson, who was installed on Palm Sunday in 1993 when the parish was in crisis following a sexual abuse scandal, spoke of how the community had stuck together through thick and thin.
“It was a tough time but we hung together,” Fr. Robinson said. “The first days we kind of staggered, but we stayed on our feet and pulled together.”
Jay and Marcia Iole agreed and said hearing Fr. Robinson’s familiar booming voice stirred up fond memories. “You brought us back, just like a song,” Jay said.
“This parish is a great place to be,” Marcia added.
Dr. Mike Templeton, sporting his Boy Scout uniform — he’s assistant Scout master of the parish’s troop 118 — is another longtime parishioner. He said it was the community spirit he loved about St. Benedict.
“It’s not the priest, it’s not the building, it’s the people within the parish that make the parish,” he said. “And we have the best bunch of people here that are giving, caring and welcoming. It’s amazing.”
Fr. Dennis O’Rourke, who was pastor until 2006, recalled St. Benedict relocation from a neighborhood in Chandler to its present-day site just inside the western border of Phoenix in 2004. He remembered all the work that went into to building the new church.
“It’s great to be back and see so many familiar faces,” Fr. O’Rourke said.
More: www.catholicsun.org
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TREASURE TROVE COME VISIT MALL GREAT BLUE RIDGE HAVEN REFUGE TREE BIRD CITY OF LIGHT ♈♉♊♋♌♍♎♏♐♑♒⛎ #GATLINBURG #RECORDSTORE #SMOKYMOUNTAINS #RECORDS #GATLINBURGTENNESSEE #TAYLORSWIFT #THERHYTHMSECTION #SHIRTS #VINYLRECORDS WWW.MUSIC1978.COM WWW.FLICKR.COM/PHOTOS/MUSIC1978 WWW.RHYTHMSECTIONGATLINBURG.COM RADIOHEAD TAYLORSWIFT ADVENTURETIME METALLICA STURGILLSIMPSON TOOL JIMIHENDRIX BARBIE ELTONJOHN NIRVANA QUEEN ALICEINCHAINS TOMPETTY MOTLEYCRUE KISS LABYRINTH OLIVIARODRIGO JEFFBUCKLEY LANADELREY NINEINCHNAILS GRATEFULDEAD REDHOTCHILIPEPPERS BLACKSABBATH MICHAELJACKSON MFDOOM THECURE WUTANGCLAN GORILLAZ DEFTONES TEARSFORFEARS RAGEAGAINSTTHEMACHINE GUNSNROSES M83 NIGHTMAREBEFORECHRISTMAS LEDZEPPELIN BOBDYLAN NEONGENESISEVANGELION KINGCRIMSON BACKTOTHEFUTURE YES NEUTRALMILKHOTEL ARCTICMONKEYS DOLLYPARTON TYLERTHECREATOR DEFLEPPARD SOUNDGARDEN MGMT OZZYOSBOURNE SLIPKNOT MYBLOODYVALENTINE DAVIDBOWIE PINKFLOYD MISFITS COCTEAUTWINS ROLLINGSTONES BEATLES BEASTIEBOYS TAMEIMPALA WEEZER JOHNNYCASH PRINCE BEETLEJUICE STONETEMPLEPILOTS MACDEMARCO MACMILLER IRONMAIDEN RAINBOW FLEETWOODMAC SMASHINGPUMPKINS MELANIEMARTINEZ KORN STRANGERTHINGS TYPEONEGATIVE DIO TYLERCHILDERS DIRTYDANCING FOOTLOOSE GENESIS MOTORHEAD THEDOORS 🌈😍⭐💙✨🌠💜🔵😻🌝❤️💛💚🐦💟🐈🐢🐉🙏STONETEMPLEPILOTS 🌻 🐦 😻 🌚 🌛 🌝 🌜 🔵 🌈 🌠 ✨ ⭐ 💙 💚 💟 💜 💛 ❤️ 🐈 🐢 🐉 RECORDS#SHIRTS #records #broadcasts #fromeurope #pearljam #smashingpumpkins #gratefuldead #aliceinchains #brucespringsteen #mikeoldfield #nirvana + #COMESEE #comevisit #gatlinburgtn @visitgatlinburg @mountain_mall @therhythmsection78 🍀💙🔵💕🌝🌠💜♑♐🐦💟🐈🐢🐉🌈😍💚🍀💙🔵💕🌝🌠💜♑♐🐦💟🐈🐢🐉🌈😍💚🍀💙🔵💕🌝🌠💜♑♐🐦💟🐈🐢🐉 "...Get some walking in, and try live together in peace harmony with people of all creeds nations." -- Monty Python's Meaning Life <3 THE MUSIC1978.COM POSTERS $$*%+#PEACE #LOVEGORILLAZ ♊ ♋ ♌ ♍ ♎ ♏ ♐ ♑ ♒ ⛎ ⛎ ♉ ♊💜🌈💛🌻✨🔥🎑😍🎨🔜🌠🌝🍀💕🕘🙏😯🐢🐈💟🐦🐉💙🔵💚💙💜💖💗💛💘💚💓😻💝💟♥️❣️💕💞😍🔥🌎🙏🐢🐈🐦🐉🔵💙💚💙 💜☮️♈♉♊♋♌♍♎♏♐♑♒⛎⛎♾️🔴🔵I GOT / BLIND FAR FROM ME DAY-IN DAY-OUT BLOWIN IN WIND MY GIRLS #REALMS #LAYERS #LEVELS #MAGICMIRROR #HEALINGMAGIC #MAZE 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#DOLLYTREASURY #light #matter #guardian #soul #MALLAQUARIUM #imaginationstation #fantasy #S #magicmirror #ocean #SFAITH 🍀💙🔵💕🌝🌠💜♑♐🐦💟🐈🐢🐉🌈😍💚🍀💙🔵💕🌝🌠💜♑♐🐦💟🐈🐢🐉🌈😍💚🍀💙🔵💕🌝🌠💜♑♐🐦💟🐈🐢🐉#GATLINBURG #MUSIC1978.COM #NOMANSLAND #ROMANCEINDURANGO #SORTOFHOMECOMING #CERTAINRATIO #WHOKNOWS #E #THEDOORS #VINYLJUNKIE #VINYLCOLLECTION #VINYLCOLLECTOR #VINYLCOMMUNITY #RECORDCOLLECTION #RECORDSFORSALE #YEAHYEAHYEAHS #KINGGIZZARD #DAMNED #TROYESIVAN #NECKDEEP #FREDDIEGIBBS #MOUNTAIN_MALL #FALLINGINREVERSE #AMERICANGRAFFITI #NEILGAIMAN #FIVESECONDSOFSUMMER #WHAM #FIONNAAPPLE #JIMMYBUFFET #ARTENSEMBLEOFCHICAGO ++ #TSHIRTSHOP #BOBSEGER #CAGETHEELEPHANT #JCOLE #VELVETUNDERGROUND #WHITESTRIPES #PROBABLY #MOST #THAT #HAVE #EVER #BEEN #ANY #SINGLE #SOME #CAME #HAVEN'T #EVEN #PUT #YET! : #EVERYTHING #ELSE: #TEMPLEOFTHEDOG #EMINEM #ALANJACKSON #PHOEBEBRIDGERS #STEVEWINWOOD #LIKE #LOU #REED #ETC. +++++ ++#RECORDS #JOYDIVISIONTENNESSEE #SEVERAL #BURZUM #LED #ZEPPELIN #PEARL #JAM #MAC! #611 #HARD #FIND #NEWRELEASES 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:#LCITADEL #LABYRINTHSOUNDTRACK #ISLAND: #NIRVANA+KURTCOBAIN #4 #ROCKMUSIC! #LIQUIDBLUE #SIGNIFYING #TSHIRTS! #ACCESSORIES #ASTRALLABYRINTH #EUROPE. #SUNSHINEDAYDREAM #LT3 #KATEBUSHMUSICDISCOVERY #THOSE #TYGERBLINK182 #ORGANIZING #ENGLAND!INNBETWEENWORLDSYOUREGONNAMAKEMELONESOMEWHENYOUGO #BLESSINGS #MOONSHINE #THANK #RESOURCE #PEACEFUL #HOLYIMAGINATION #BUSINESSPATRONAGE #SONSOFTHESILENTAGE #CANT #ANTHRAX #UHDIMAGE #SOLUTION #GATLINBURGFUN #THERE #THESE #PARKMUSIC #RHYTHMSECTIONTN.COM #SCOTT #LIFESAVINGPRINCE #BREAKTHROUGHS #MOUNTAIN_MALLSMASHINGPUMPKINSBUTTERFLY #THESMITHS+MORRISSEY #SPIRITBLACKSABBATH #GREATSMOKYMOUNTAINS+ #CREATIONLIBRARY )))) #HENDRIX+ #HIGHWAY61REVISITEDTIMEMTHERHYTHMSECTION78!THERHYTHMSECTION78! #IMMIGRANTSONG #2XL #SHELVING: #PUMPKIRS #ALLIGATOR-CATFISH #PINS! #IM #PROVIDE #TEARSINRAIN #DREAMGEOMETRIC #IWANNABEYOURLOVER #CORE: #VINYLRECORD #HERE #SUPERCLUSTERRAINBOW #CONCERT #PRICES. #FORTIFIED #SHOPNOW #STONES #FATHERJOHNMISTY75 #EASTTENNESSEE #PRAGMATIC #DEFENDER #MEANING #RECORDSHOPPINGSTICKERSTORE #OZZY #REAL #STARWARS #FAT #STRONGGATLINBURG #THOUSANDANDTHOUSANDS "#WITHOUT #THEMES #CARTI #GUARDINGTHEMULTIVERSE #WECAREALOT #COULD #STORYLINE #INDIE #FORCES #SHOULD #PROLOGUE #RECORDS+ #SHIRTDESIGN #CARRYING #WHOAREYOU #EMERALDANDROMEDA #PATCHES+ #MYLIFEINTHEBUSHOFGHOSTS #PATCHPRAYERSFORRAINGOINGTOCALIFORNIARAINBOW #RECORDSRECORDS #LOVEMYWAY #LOOKINGFORTODAY #TUNRECORDS #INDIEVINYL #CITYOFDREAMS #NEVERENDINGSTORY #CRYLITTLESISTER #ENGLAND!THE #PRAYERSFORRAINIMAGINATIONMANDALA #HISTORIC #LAMAR #EXPLORATIONS #RECORDS+RECORDS+++RECORDS+ #LETTER #EFFORT #BANDSHIRTS! #OMNAMAHSHIVAYA #RHYTHMSECTIONGATLINBURGRECORDSTORE #LT;3<3 #DOTHESTRAND #LINDENARDENSTOLETHEHIGHLIGHTS #VERSION #OSBOURNEMUSICLOVERS #ITEMS #SHIRTNEW #WAITFORTHESUMMER #CRAYONS #BABYSONFIRE #HANGONTOYOURSELF #SMOKYTHEMOUNTAINSARECALLING #BESTSHIRTSHOP #STATIONELF #NEWVINYLRECORDS #HUNGERGHEAVENISAPLACEONEARTH #WAKEUP #PERSERVATIONOFENVIRONMENT #EXCITEMENT #PSYCHEDELICSTYLE #JANISSTYLE #TEMPLARSBLUE #RECORDSTORESSUNFLOWER #DJ #BLOGGERRECORDS #EVENTUALLY #COTTAGECORE #SHIRTSRECORDS #RECORDSRECORDSRECORDS #REMASTERED #PISTOLS) #MWINDOWS #SHIRTSADVENTURETIME #GREENHLOUREED #STCENTRAL #LUMPYSPACEPRINCESS #STURGILLSIMPSON! #TRANSCENDINGHUMAN #BARRY #PRICES #INBETWEENWORLDS #SABBRACADABRA #MIND-BENDING #SPINNINGSONGTREE #L #HUNDREDS #FREEDOMENVIRONMENT #LSD #MIGHT #MUSIKMOVIESTHE #GOOD. #RAPMUSIC #ORDERS+ #DARKSTAR #EXPLOREMORE #PINS+ #TENNSEE #BALANCE: #CAPABILITIES "#WELL #RUBYLAZULI #THEME #WHATSYOURFAVORITEPINKFLOYDSONG #MILLER #ASISATSADLYBYHERSIDE #OUTOFTHEBLUE #LOTSOFNEWARRIVALRECORDS #PRAYERSFORRAINGREENH #CHINACATSUNFLOWERIKNOWYOURIDER #SERVES #GEORGE #MAGNETO #TIMEWINDMANDALUCKDRAGON #FLICKRCOMPHOTOSMUSIC1978 #FRACTALSSPARKLING #LOVEONAREALTRAIN #COLLECTOR #RECORDSRECORDSRECORDSRECORDS #SUPERNOVA #TENNESSEERECORDSRECORDS :#RAINBOWHARDSUN #NIGHTRAID #RECORDSRECORDSLUCKDRAGON #RHYTHMSECTIONGATLINBURG.COM #MUSICDIMUSICLOVERS #FOREVER #NIN #TOO #DIVERSE #VISITTENNESSEE #DOOM CD MOVIE T-SHIRT STORE💙 NATIONAL PARK www.flickr.com/photos/music1978/ PRETTY COOL T TOWER CASTLE PALACE STAIRWAY WATERFALL ISLAND CONTINENT FANTASY SURREAL PSYCHEDELIC FLOWER LIFE HEAVEN AURA BUTTERFLY CAT TURTLE EARTH WATER FIRE AIR SPIRIT ELEMENTAL BALANCE CENTER MANDALA GEOMETRIC ORDER CREATION DREAM RIVER SAPPHIRE EMERALD AMETHYST GOLDEN SILVER SUN MOON STAR NOSTALGIA PLEASE LOCAL THIS HOLIDAY SEASON! THANK YOU! #SMOKEYMOUNTAINSNATIONALPARK #PRESENTS "WITHOUT MUSIC, WOULD BE A MISTAKE." FRIEDRICH NIETZSCHE PERFECT SPOT FOR VACATION AND CHRISTMAS SHOPPING! FRESH BEAUTIFUL ALL AROUND, NESTLED HISTORIC PRISTINE VALLEY RIGHT NEXT TO PARK! YOU CAN HIKE UP BEFORE GOING DOWNTOWN THAT HAS BEEN HERE SINCE 1978, AS WELL MANY OTHER SHOPS ARE WAITING BY DO SHOPPING YOURSELF OR OTHERS! SECTION: MOVIES 1978 CARRYING WIDE RANGE THOUSANDS RECORDS, CDS, T-SHIRTS, CONCERT REPRODUCTION POSTERS, STICKERS, PATCHES, ENAMEL PINS, MAGNETS, MORE UNIQUE AMAZING ITEMS CONSTANTLY BEING RESTOCKED WITH RELEASES, ARRIVALS, RESTOCKS BESTSELLERS! 611 PARKWAY WWW.FACEBOOK.COM/GATLINBURGMTNMALL SEND MESSAGE ASK PRODUCT AVAILABILITY! www.redbubble.com/people/rhythmsectiontn/shop @visit Visit Gatlinburg Mountain Mall "WELL, IT'S NOTHING VERY SPECIAL. TRY NICE PEOPLE, AVOID EATING FAT, READ GOOD BOOK EVERY NOW THEN, GET SOME WALKING IN, LIVE TOGETHER PEACE HARMONY PEOPLE CREEDS NATIONS." 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Richard Benjamin March 26 at 10:50am
I would like to share with you all what a great night i had worshiping God through music on Friday night at the Rock and Worship Road Show in the coliseum in Madison WI.
First i would like to thank the Rush family for following Gods will and putting on this show and 102.5 for there support and the 7, top 20 christian music list bands, that played.
The excitement in the coliseum for God was like being at a great revival, a Benny Hinn healing service, and a big wedding party, all mixed together.
Let me try to explain.
The concert sold out and over 8,000 people came out to praise and rock out for the Lord and people waited out side for hours to get in. I got to work the doors and help direct the people to where they needed to go and saw the excitement of all to what was about to come.
I'm always impressed with the gifts that God gives to the bands and the Holy Spirit gives them the words and music to write, But what really surprises me is the ability to give a message like a seasoned pastor and that's what they did.
I didn't get to see the whole show but what i did see gave me hope for the next generation.
When Francesca Battistelli came out i saw little girls running up to get pics of her and singing all her music and jumping up and down. I couldn't help but think what a great role model she is for these little girls.
Then David Crowder Band came out with there country sound and the floor of the coliseum went wild. kids from all over came down and formed a conga line and danced all around the floor as everyone else danced and raised there hands to God with praise.
Family Force 5 came out and though i don't know the music and rap isn't my thing, the kids from 7 to 15 went nuts for this music.They did put on a good show and i had to smile at there performance. The kids now a days like this rap music and i was glad to see that they had this band to listen to because the alliterative out there is pure bad.
But what really gave me hope the the future is when Mercyme came out, the same kids that where jumping for Family Force 5 are now raising there hands toward heaven and singing there heart out to God in praise and worship. As the Holy Spirit touched me through the songs from Mercyme I couldn't keep the tears back and i look around and saw hundreds of boys and girls with tears running down there faces standing with there hands waving back and fourth, holding hands with there parents, and singing to God with all there hearts. I knew right then God was in the house and the same thing i was feeling, even the 7 year olds where feeling and the pressures of life was just as hard for them as it is for me and how they knew it is God pulling them through as they thanked Him through the words in the music.
I'm so glad i didn't miss this event and i feel sorry for those that didn't make it as it was a intimate time with God and 8,000 others that love Him like i do and to see the next generation strong and with a true heart for God. Music breaks the barriers of languages and generations and we were all one in praising are Lord and King.
Later this week i heard that the local men around town were saying on Friday night, " Benji's out at a concert rock'in with God." Praise the Lord, even those that don't know God where affected by this concert and i was able to share the love of God to these men.
Richard Benjamin
Comments,
Kallie Cline
Thank you, Richard! I witnessed the same type of worship and enthusiasm at Indy but didn't have the words to articulate myself as well as you did. Praise God!!
Yesterday
Doreen A. Lont
Wow...Richard, you really summed up the concert here in Wisconsin....thanks for putting it into words! Absolutely an amazing evening....watching the live feed for tonights concert and wishing it were last Friday night all over again!
Richard,
I too was amazed at what I witness Friday. AMEN!!
Thank you for sharing your heart felt experience with me and I have passed this on to the RUSH family.
Blessings
Mark
There is a point in our lives when we, the children, become the adults in the relationship with our parents.
It will come for most of us, no one tells you this will happen, and you are unprepared for it. But it comes
And each of us has a different relationship with our parents than everyone else, what's right for me, and my views, do not apply to you.
Yesterday, was the funeral of the person I have known longer than anyone else on this earth, now that my family is all gone. Margaret and Brian were married a few weeks before mine, and moved into the new build bungalow also a few weeks before my parents.
They also had one child, a son, and Douglas and I have been friends longer than I have been friends with anyone else, although he is a year younger than me.
I have my views on Margaret, but the reason I travelled back to Suffolk for her funeral, was to be there for Douggie, and give him the support he has given me through three weddings and two funerals.
Norfolk isn't far away, and the funeral and wake were taking place just a mile or two over the border from Suffolk, but the roads beyond Ipswich are poor, twisty and where there are accidents or roadworks, no real alternative routes.
I was also leaving just before six, so had to get across the Thames at Dartford and up the A12 during rush hour, so it wouldn't be easy. But at least there would be no rain.
I was up at five, dressed and washed, with time to drink a coffee before leaving. Loading the car with me and my camera bag, as I had plans in case I had time, to visit a church or two.
It was dark up the M20 to Dartford, and busy with traffic, but I made good time, and listened to a loop of old music podcasts all day, so chat and music kept me awake.
I got onto the M25 with no problem, and through the tunnels with only a slight slowdown, but on the other side there were queues.
Despite not wanting to spend money on a new railway, there is always money for road and junction improvements, even if it will just increase traffic. So it is that the M25/A12 junction is being upgraded, and with narrow lanes, speed restrictions, jams began a good four miles before the roadworks started.
I forced my way to the left hand lane, which became a filter lane, meaning it was much quicker than the remaining four lanes. But then came the roundabout. The roundabout under the motorway is the reason the improvements are needed, and queueing traffic blocks the junctions and causes even more backlogs.
Of course, traffic lights on roundabouts are never good ideas, so I was confronted with a wall of traffic, so when the light went green, I went in front of a track before it could shuffle forward and block more of the junction, then there was some clear road.
And ducking into the extreme left hand lane, I dodged past the queuing traffic that was blocking the exit from the A12, and onto clear road.
Yay.
The sky was clear, the sun about to rise, and it was going to be a glorious day.
Just north of Chelmsford, I stopped for breakfast: two sausage rolls and a coffee from Greggs, then filled up the tank and on my way north.
More traffic at Ipswich where the A12 meets the A14 to get over the Orwell, but then clear traffic again after ten minutes delay.
Soon, though, the road narrows to two lane blacktop, and all is well until you meet a slower vehicle. Like a tractor as we did soon after Whickham Market.
For 15 long minutes the tractor lead a growing snake of cars along the winding lanes until it pulled over and we could get past.
Blythburgh was always the marker when travelling back from Ipswich or beyond, that we were nearly home. he handsome church sits high, for Suffolk, overlooking the village and river which is mostly mudflats.
The busy A12 skirts close, but you get to the church via a narrow land, leaving the modern world far behind.
The church opened at nine, it was nearly half past, it was probably open before nine, and was open when I pushed the porch door.
Inside is an unspoilt space, grey wood that have witnessed the centuries so that their vigour has faded to almost no colour of all.
Its the roof people come for. Wooden beams and pairs of wooden angels. I have brought my big lens so to snap them.
My plan was to visit the large and impressive church in Southwold. I turned off the A12 and drove along the straight road into the town, where I found multiple sets of roadworks, and few places to park for a short time, anywhere near the church.
My back is achy, so I wanted somewhere close to park. Anyway, I drove round the town twice, found nowhere to park, so turned the car round and headed back north, until I came to South Cove.
South Cove is a small village, a few farms really, but has a fine, if rustic, well-proportioned church, set in a large churchyard.
And the church was open, so small the wide angle lens wasn't needed, and with windows close to the floor too, no big lens needed either.
Next town up is Kessingland, which until the 80s had the A12 running through the centre of it, but now a bypass lays to the west and the village is quiet. I don't think I had been of the main street, so I went in search of the church, and found it on Church Street.
Obviously.
I rarely research churches before I visit, so nothing prepared me for the interior of St Edmund.
It seems in the last two years, they church had sourced some banners with apt slogans on, banners which were made to look like large tapered ensigns, hanging from or along the supports of the roof.
A man was practicing on the organ, and the notes echoed round the church. Not only does the church have banners, it has ship's wheels and other nautical stuff, although most traditionalists won't like it, I think it hangs together, and if the congregation wants it thus, who are we to argue?
Next stop was South Cove, which I had forgotten I had visited before, so redid all my shots. But this time did see the panel featuring St Michael behind the font, where the rood steps began.
A small, perfect, church, perfect for a small country parish.
I take my shots and leave, driving back onto the A12 and heading into Lowestoft, my main task was to drive over the new bridge which spans Lake Lothing.
The town had been waiting since at least 1966 for a new bridge, and the 3rd crossing was opened in September, and offers fine views as you drive across.
I went to see the old family home. It has been renovated and looks splendid, and not much like it was when sold four years back, it looks cared for and lived in, which is what the buyer promised us he would do.
So then to the crematorium, a drive north through Gunton and past Hopton where Dougie lives, then through the housing estate behind the area hospital to the car park, and then wait.
Margaret was 89, had a long life, but friends of the same age are few, and families are now scattered. So, one can never be sure how many will attend. The chapel was half full at least, with people coming from Kent, Wiltshire and even California to be there.
The celebrant spoke for twenty minutes, saying nice things as they have to do. But, avoiding, or just hinting at faults. Whatever she had done in her life to Dougie, he still loved her, and he was in bits.
Afterward we lined up to shake his hand or give him and Pennie a hug, and allowed me to tell him he was the brother I never had. He was always there for me, and will be there for him.
More tears.
There was a wake at the pub in Hopton, but there was no one I knew other than Dougie and Penny, so I had a drink and made my excuses. These things are really for family and close friends, so I left at quarter to three, hoping to get home before midnight.
In the end, I made good time, I was going round Ipswich before four, and at the M25 junction less than an hour later, and was able to easily join it and zoom round to the bridge. No queues on the southbound side, but the queue northbound went all the way back to the M20 junction, so six mines.
I zoomed on.
I got home at ten past six, happy to have done it and go home in under three and a half hours. Dinner was defrosted ragu, pasta and reheated focaccia, which we were sitting down to eat twenty minutes after getting in.
Phew.
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Perhaps some counties have a church which sums them up. If there has to be one for Suffolk, it must be the church of the Most Holy Trinity, Blythburgh. Here is the late medieval Suffolk imagination writ large, as large as it gets, and not overwritten by the Anglican triumphalism of the 19th century. Blythburgh church is often compared with its near neighbour, St Edmund at Southwold, but this isn't a fair comparison - Southwold church is much grander, and full of urban confidence. Probably a better comparison is with St Margaret, Lowestoft, for there, too, the Reformation intervened before the tower could be rebuilt. The two churches have a lot in common, but Blythburgh has the saving grace. It is so fascinating, so stunningly beautiful, by virtue of a factor that is rare in Anglican parish churches: sheer neglect.
Holy Trinity, Blythburgh, is the church that Suffolk people know and love best, and because of this it has generated some extraordinary legends. The first is that Blythburgh, now a tiny village bisected by the fearsome A12 between London and the east coast ports, was once a thriving medieval town. This idea is used to explain the size of the church; in reality, it is almost certainly not the case. Blythburgh has always been small. But it did have an important medieval priory, and thus its church attracted enough wealthy piety on the eve of the Reformation to bankroll a spectacular rebuilding.
It is to Lavenham, Long Melford, Mildenhall, Southwold and here that we come to see the late 15th century Suffolk aesthetic in perfection. But for my money, Holy Trinity, Blythburgh, is the most significant medieval art object in the county, ranking alongside Salle in Norfolk. Look up at the clerestory; it seems impossible, there is so much glass, so little stone; and yet it rides the building with an air of permanence. Beneath, there is a coyness about the aisles that I prefer to the mathematics of Lavenham. Here, it could not have been done otherwise; it distils human architectural experience. If St Peter and St Paul at Lavenham is man talking to God, Holy Trinity at Blythburgh is God talking to man.
At the east end, a curious series of initials in Lombardic script stretch across the outer chancel wall. You can see an image of this at the top. It reads A-N-JS-B-S-T-M-S-A-H-K-R. This probably stands for Ad Nomina JesuS, Beati Sanctae Trinitas, Maria Sanctorem Anne Honorem Katherine Reconstructus ('In the name of the blessed Jesus, the Holy Trinity, and in honour of Holy Mary, Anne and Katherine, this was rebuilt'). A fanciful theory is that they are the initials of the wives of the donors. However, note the symbol of the Trinity in the T stone, and I think this is a clue to the whole piece.
Figures stand on pedestals atop the south side and east end. The most easterly is unusual, a crowned old man sitting on a throne directly on the gable end. This is a medieval image of God the Father, a rare survival. Moving westwards from here we find the Blessed Virgin in prayerful pose, Christ as the Saviour of the World holding an orb in one hand and blessing with the other, and then a collared bear with a ragged staff, a seated woodwose, another bear, this time with a collar and bell, and last of all a fox with a goose in its mouth, his jaws grasping the neck:
The porch is part of the late 15th century rebuilding, but it was considerably restored in the early 20th century. Interestingly, the angels crowning the battlements look medieval - but they weren't there in 1900, so must have come from somewhere else. Pretty much all the porch's features of interest date from this time. These include the small medieval font pressed into service as a holy water stoup, and image niche above the doors. This has been filled in more recent years by an image if the Holy Trinity; God the Father holds the Son suspended while a dove representing the Holy Spirit alights; you can see medieval versions of this at Framlingham and Little Glemham. Of all medieval imagery, this was the most frowned upon by puritans. An image of God the Father was thought the most suspicious of all idolatries. Indeed, as late as the 1870s, when the Reverend White edited the first popular edition of the Diary of William Dowsing, he actually congratulated Dowsing on destroying images of the Holy Trinity in the course of his 1644 progress through the counties of Suffolk and Cambridgeshire.
William Dowsing visited on the morning on April 9th, 1644. It was a Tuesday, and he had spent most of the week in the area. The previous day he'd been at Southwold and Walberswick to the east, but preceded his visit here with one to Blyford, which lies to the west, so he was probably staying overnight at the family home in Laxfield. He found twenty images in stained glass to take to task (a surprisingly small number, given the size of the place) and two hundred more that were inaccessible that morning (probably in the great east window). Three brass inscriptions incurred his wrath (but again, this is curious; there were many more) and he also ordered down the cross on the porch and the cross on the tower. Most significantly of all, he decided the angels in the roof should go.
Lots of Suffolk churches have angels in their roofs. None are like Blythburgh's. You step inside, and there they are, exactly as you've seen them in books and in photographs. They are awesome, breathtaking. There are twelve of them. Perhaps there were once twenty. How would you get them down if ordered to do so? The roof is so high, and the stencilling of IHS symbols would also have to go.
Perhaps this was already indistinct by the time Dowsing visited. Perhaps Tuesday, 9th of April 1644 was a dull day.
Several of the angels are peppered with lead shot. Here is another of those Suffolk legends; that Dowsing and the churchwardens fired muskets at the angels to try and bring them down. But when the angels were restored in the 1970s, the lead shot removed was found to be 18th century; contemporary with them there is a note in the churchwardens accounts that men were paid for shooting jackdaws living inside the building, so that probably explains where the shot came from. Here are some details of that wonderful roof:
The otherwise splendid church guide also repeats the error that the Holy Trinity symbol in the porch filled a gap that had been 'empty since 1644'. But there was certainly no image in it when Dowsing arrived here, or anywhere else in Suffolk; statues were completely outlawed by injunctions in the early years of the reign of Edward VI, almost a hundred years before the morning of Dowsing's visit.
Another feature used as evidence of puritan destruction is the ring fixed into the most westerly pillar of the north arcade. Cromwell's men stabled their horses here, apparently. Well, it almost certainly is a ring for tying horses to, and the broken bricks at the cleared west end also suggest this; but there is no reason to think that Cromwell and the puritans were responsible. For a full century before Cromwell, and for nearly two hundred years afterwards, a church as big as this would have had a multitude of uses. Holy Trinity was built for the rituals of the Catholic church; once these were no longer allowed, a village like Blythburgh, which can never have had more than 500 people, would have seen it as an asset in other ways. It was only with the 19th century sacramental revival brought about by the Oxford Movement that we started getting all holy again about our parish churches. Perhaps it was used as an overnight stables for passing travellers on the main road; not an un-Christian use for it to be put to, I think.
In August 1577, a great storm brought down the steeple, which fell into the church and damaged the font. This was at the height of Elizabethan superstition, and the devil was blamed; his hoof marks can still be seen on the church door. Supposedly, a black dog ran through the church, killing two parishioners; he was seen the same day at St Mary, Bungay. Black Shuck is the East Anglian devil dog, the feared hound of the marshes; and Holy Trinity is the self-styled Cathedral of the Marshes, so it is appropriate that he appeared here. You can see where the font has been broken. You can also see that this was one of the rare, beautiful seven sacrament fonts, similar in style to the one at Westhall; but, like those at neighbouring Wenhaston and Southwold, it has been completely stripped of imagery. Almost certainly, this was in the 1540s, but there is a story that the font at Wenhaston was chiselled clean as part of the 19th century restoration. More importantly in any case, the storm, or the dog, or the devil, damaged the roof; it would not be properly repaired for more than 400 years. Throughout the 17th and 18th centuries, accounts note that Holy Trinity is not impregnable to the weather. By the 19th century, parishioners attended divine service with umbrellas. By the 1880s, it was a positively dangerous building to be in, and the Bishop of Norwich ordered it closed.
Why had Holy Trinity not been restored? Simply, this is a big church, with a tiny village. There was no rich patron, and in any case the parishioners had a passion for Methodism. Probably, repairs had been mooted, but not a wholesale restoration as we have seen at Lavenham, Long Melford and Southwold. By the 1880s, attention in England had turned to the preservation of medieval detail; in short, restorations were not as ignorant as they had been a quarter of a century earlier. Suggestions that Holy Trinity should be restored in the manner of the other three were blocked by the Society for the Preservation of Ancient Buildings, and this owed a lot to the energy of William Morris, the Society's secretary.
The slow, patient restoration of this building took the best part of a century; indeed, when I first visited in the 1980s I was still aware of a sense of decay.
Nothing could be further from the truth today. You step into a wide, white, open space, one of England's great church interiors. There, high above you, is the glorious roof and the angels of God. The brick floors spread around the scraped font, which still bears its dedicatory inscription and standing places for participants. You turn into the central gangway, and more than twenty empty indents for brasses stretch before you. Dowsing can be blamed for the destruction of hardly any of them. In reality, you see the work of 18th and 19th century thieves and collectors.
The bench-ends are superb. The benches themselves were reconstructed in the late 19th century, supposedly from the main post of Westleton windmill, but the ends are some of the county's finest medieval images. There are partial sets of basically three series: the Seven Deadly Sins, the Seven Works of Mercy, and the Labours of the Seasons. There are also angels bearing symbols of the Holy Trinity and the Crown. There are other figures too, obscure and fragmentary and whose purpose is unclear, as if surviving figments of a broken dream. The quality of what remains makes you grieve for what has been lost.
The rood screen is a disappointment; most of it is modern, and the medieval bits perfunctory and scoured. Having said this, note how tiny the exit from the north aisle rood loft stair is. Also at this end of the church, a scattering of medieval glass, mainly angels. There is more in the south aisle, including a collection of shields of the Holy Trinity:
But step through the central aisle to see something remarkable. The priest and choir stalls are fronted by exquisite carvings of the Apostles, the Evangelists, John the Baptist, St Stephen, Mary Queen of Heaven and Christ in Majesty. Seeing these eighteen carvings is a bit like gobbling up a very large box of chocolates, but it is worth stopping to consider quite how genuine they all are. For a start, there could not have been choir stalls here in medieval times, and in any case we know that these desks and their frontages were in the north aisle chapel until the 19th century. They were used as school benches in the 17th century; they still bear holes for inkpots, and the graffiti of a bored Dutch child (his father was probably working on draining the marshes) is dated 1665. There is nothing at all like them anywhere else in Suffolk.
Whatever, the east end of the chancel and aisles are thrillingly modern, wholly devotional. In the north aisle, traditionally the Hopton chantry, extraordinary friezes of skeletons become symbols of the four evangelists behind the altar. Beside them is Peter Ball's beautiful Madonna and Child. Separating the south aisle chapel from the sanctuary is is one of Suffolk's biggest Easter sepulchres, tomb of the Hoptons. Behind the high altar, branches arranged like huge stag antlers spread dramatically. It is all just about perfect. Tucked to one side of the organ is a clockjack; Suffolk has two, and the other is down-river at Southwold. They date from the late 17th century, and presumably once struck the hours; at high church Blythburgh and Southwold today, they are used to announce the entry of the ministers.
This is a wonderful church to wander around in, the light and the air changing with the seasons, a suffused sense of the numinous presenting its different faces according to the time of day and time of year. Come here on a bright spring morning, or in the drowsy heat of a summer's day. Come on a cold winter afternoon as the colours fade and the smell of woodsmoke from neighbouring cottages weaves a spell above the old stone floors and woodwork. And before you leave, find the doorway in the south-west corner of the nave. It opens onto a low, narrow stairway. You can go up it. It leads up into the parvise storey of the south porch, now reappointed and dedicated as a tiny chapel, a peaceful spot to spend a few moments before continuing your journey.
You may be reading this entry in a far-off land; or perhaps you are here at home. Whatever, if you have not visited this church, then I urge you to do so. It is the most beautiful church in Suffolk, a wonderful art object, and it is always open in daylight. It remains one of the most significant medieval buildings in England. If you only visit one of Suffolk's churches, then make it this one
Simon Knott, 2014.