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108/365... Este es el panel de control de un avion DC-9 MacDonnell Douglas fabricado en los Estados Unidos en el año de 1965, esta la tome mientras esperaba el despegue de la unidad.... fue un poco complicado tomar la fotografía ya que las azafatas al momento de sacar la cámara inmediatamente me obligaron a guardarla.
Esta es la primera foto de la serie que publicaré de mi viaje a la capital de la República Bolivariana de Venezuela.
The Airborne School on Main Post has three 249-foot (76 m) drop towers called "Control Descent Towers". They are used to train paratroopers. The towers were modeled after the parachute towers at the 1939 World's Fair in New York. Only three towers stand today; the fourth tower was toppled by a tornado on March 14th, 1954.
The movie The Army in Overalls was a short documentary filmed at Fort Benning in 1941.
The movie Parachute Battalion starring Harry Carey, Edmond O'Brien, and Buddy Ebsen was also filmed on Fort Benning just prior to WWII in 1941.
The movie The Green Berets starring John Wayne was filmed at Fort Benning in 1966 and in downtown Columbus, Ga. The film featured location shots including an attack on the simulated special forces A camp and a helicopter assault on a bridge crossing the river. The house where the SF team kidnapped the NVA general was located in downtown Columbus, Georgia. The movie theater on Sand Hill area of Fort Benning is in the background on one of the helicopter landing scenes in the beginning of the movie. After they arrive in Vietnam, you can see a large aircraft hangar; this is also visible in the movie "We Were Soldiers."
The movie Jumping Jacks starring Dean Martin and Jerry Lewis was filmed at Airborne School and on Harmony Church, Fort Benning in 1951.
The movie Tank starring James Garner, Shirley Jones, C.Thomas Howell, and James Cromwell was filmed at Fort Benning in 1984. A neon sign reading END OF THE HALL is visible inside a bar as this was filmed inside the former Noncommissioned Officer Club on Sand Hill. The 2/10th field artillery did 10 hours of PT on Kelly Hill. T back gate to Kelly Hill was shown as the main gate in the movie. The town in which James Garner destroys the local jail is located on Lumpkin Road. The housing area they all lived in is called Upatoi Creek housing area. It is on Custer Road next to the National Cemetery.
The movie A Time To Triumph starring Patty Duke was filmed at Fort Benning in 1985
The movie Your Mother Wears Combat Boots starring Barbara Eden was filmed at Fort Benning in 1988, most of the film was shot at Airborne School and feature the original barracks which housed the 555 P.I.R., they have since been demolished and replaced with a parking lot.
In the movie "Scent of a Woman, Al Pacino's character is questioned by his nephew at which US Army fort he lost his vision. "Fort Bragg?" questions the nephew. "No, Fort Benning," replies Pacino's character, Lt. Col. Frank Slade.
The movie Black Hawk Down starring Josh Hartnett was filmed here during the summer of 2000.
The movie We Were Soldiers starring Mel Gibson, Barry Pepper, and Greg Kinnear was filmed at Fort Benning in 2000. Some notable scenes include the 249' Control Decent Towers on Eubanks Field and the Officer housing area along South Lumpkin Road. Doughboy Stadium is where they talk to all of the families. The same aircraft hangar used in The Green Berets is also used in this film. Infantry Hall is featured in the last scene and is disguised as an airport.
From wikipedia.com
I didn't like this doll's hair at all. I decided to give her a boil perm, and here she is!!! Now I adore her. Vanessa is modelling two new jewelry sets available on etsy
Conducting a controlled burn on the Froland Waterfowl Production Area. Conditions were ideal for setting back the woody vegetation that is invading the native prairie!
Photo by Alex Galt/USFWS.
Twice a year at Comiket, the world’s largest fair for self-published comic artists and writers, over a half a million attendees show up to get in on the action. For that reason, security personnel spend hours carrying out crowd control strategies. In 2011, the managers of the event took out a c...
The Final run 1587's control cab. This is what 44 (almost 45) years of service through Chicago's "everything you can think of" weather does to A Highliner. This is the last revenue run where these cars will ever be used. Farewell Highliners, it was a great ride.
Portsmouth & Southsea station and approaches as shown on the 1947 Southern Railway Traffic Control- Southern Division Area No 3 diagram.
Main running lines are shown in heavy lines with sidings in the lighter version. Lines equipped with electrification - in this case 660V DC third rail - are marked 'ELEC'. In the Low Level platforms at Portsmouth & Southsea the only lines marked as electrified are plats 3,4 and 5. C Siding between plats 4 and 5 is also electrified I believe, The loco yard on the up side is not electrified but the lines alongside would appear to be, On the down side the down relief, back road and nos 1,2,and 3 sidings are also electrified. Somewhat amusingly the Portsmouth Electric Company’s two sidings are not electric but to be fair wouldn't have any requirement to be.
Lee Rosen, vice president, Mission and Launch Operations at SpaceX, right, pats Norm Knight, deputy director of Flight Operations at NASA's Johnson Space Center, left, on the back as they monitor the launch of a SpaceX Falcon 9 rocket carrying the company's Crew Dragon spacecraft on NASA’s SpaceX Crew-1 mission with NASA astronauts Mike Hopkins, Victor Glover, Shannon Walker, and Japan Aerospace Exploration Agency (JAXA) astronaut Soichi Noguchi onboard, Sunday, Nov. 15, 2020, in firing room four of the Launch Control Center at NASA’s Kennedy Space Center in Florida. NASA’s SpaceX Crew-1 mission is the first crew rotation mission of the SpaceX Crew Dragon spacecraft and Falcon 9 rocket to the International Space Station as part of the agency’s Commercial Crew Program. Hopkins, Glover, Walker, and Noguchi launched at 7:27 p.m. EST, from Launch Complex 39A at the Kennedy Space Center. Photo Credit: (NASA/Aubrey Gemignani)
Nemerov Howard. " Gun Control Laws Cannot Prevent Youth Violence.” Detroit. Greenhaven Press. 20’. Opposing Viewpoints Resource Center. Web. 14 June 2010 This article touches on a lot of things but particularly on gun violence what harms the youth. After reading this article my perception about gun control laws have become even stronger. About 3,006 teens were killed in 2004 because of firearms? The article talkes about the millions of people that have died because of guns and listed out the death rates in America. According to the Children’s Defense Fund, they claim increasing gun control laws will save the lives of children. This article also talkes about how an experimented was conducted and found that the suicide rate in teens have increased in the past years all used with firearms found in homes. The article brought out a very good point to use in my defense that fire arms around children can be more harmful than people may think.
The " hooch " Chattachoochee River, North Atlanta, Georgia, USA, Earth--
WHAT EVER HAPPENED TO...The Ramblin' Raft Race
It's remembered as "a wet Woodstock" and "Freaknik minus the traffic," but if you really want to understand the cultural phenomenon that was the Ramblin' Raft Race, look no further than the decade in which it thrived.
The annual Memorial Day weekend Chattahoochee River "race" — more like a crawl and less competitive than spring training baseball — served as the unofficial kickoff to summer for Atlantans throughout the 1970s. At its peak, more than 300,000 rafters descended upon the once-sleepy Chattahoochee, and they brought the freewheeling, free-lovin' era along for the ride.
"There were no rules or regulations," said Jerry Hightower, a ranger with the Chattahoochee National Recreation Area who attended all but the first two years of the festival. "It came out of that Woodstock mentality, the whole back-to-nature mindset."
Inhibitions were left ashore as rafters meandered along the scenic course from Sandy Springs to Vinings. Clothes were shed, grass was smoked and authorities consented to look the other way.
"It was all good, clean fun," Roswell airline pilot and raft race veteran J.J. Jordan said between chuckles. "Man, everyone was there. It was like a week of Spring Break crammed into one day."
Fittingly enough, a group of Georgia Tech fraternity brothers originated the event. "The next year, we had over 1,000," said Larry Patrick, who now raises catfish on the Broad River in Kings Mountain, S.C. Word quickly spread as radio station WQXI became a sponsor and promoter. By the mid-70s, hundreds of thousands of revelers were crowding the Chattahoochee to either watch or participate. That year, the Guinness Book of World Records dubbed it the world's largest spectator sporting event.
One of the race's more wholesome trademarks were the clever and often elaborate raft designs. Patrick recalled his first vessel, "built with cross ties." A department store mannequin served as the makeshift figurehead.
There were Tiki huts, improvised Titanics and even automobiles floating down the 'Hooch. Some structures took months to realize, though most rafters opted for a humbler craft.
"I remember seeing so many guys just sprawled out on an inter tube with a cooler of beer tied to the back," Jordan said.
The easygoing vibe began to change in 1978, when President Jimmy Carter signed a bill creating the Chattahoochee River National Recreation Area. New management took over, and before long the feds were openly fretting about controlling the "thousands of beer-swilling, dope-smoking rafters," as reported by The Atlanta Journal-Constitution in 1980.
Citations for drunk and disorderly behavior started to be issued. Then, in the event's final year, a rafter drowned, the only fatality recorded in the festival's history.
After the 1980 race, officials informed organizers they would no longer pay for security and cleanup. "The budget had for it had grown so big, it was just hard to keep up," Patrick said.
An inevitablity, perhaps, as the times were a rapidly changin'. Hot tubbing and hip huggers were out; aerobics and designer jeans, in. Sobriety replaced frivolity. A popular song declared, "it's hip to be square."
Casual debauchery and rafting were no longer hip.
"The race had begun to set a tone that wasn't the best for the river," Hightower said. But it's impact extends beyond hazy memories of a bygone era.
"There's no doubt the festival helped the Chattahoochee become what it is," he said. "Before it started, the river was under assault by developers. It was almost forgotten. Now you had a whole generation of people who were taking in the extraordinary beauty of the place."
drive.google.com/file/d/1jKyxYKzCTXHoNK-mCD-FP8XFnXtJzpu-...
particle
Courtesy of Michel Monteiro
Image Details
Instrument used: XL SEM Family
Magnification: 10000x
Horizontal Field Width: 2.00um
Vacuum: 3 mbar
Voltage: 5kV
Spot: 3.0
Working Distance: 5.0
Detector: TLD
Karate For Kids
Karate for kids classes in Cave Creek, Chandler, Mesa, Glendale, Arizona are taught in a method to develop life skills such as respects, enhanced self-discipline, greater confidence and respect in children. The karate for kids programs with the local ATA martial arts schools doesn’t only teach how to kick and punch. The karate classes will teach kids the valuable life lessons of self-control and the ability to defend themselves. All of the Karate Kids classes teach the attributes necessary to be a confident individual within our community.
Our Local ATA Martial Art schools in Cave Creek, Chandler, Mesa, Glendale, Arizona have carefully designed the karate programs for the youth within the community- age appropriate programs that are specifically aimed at the child’s development both physically and mentally. These karate lessons are taught through a top ranked and nationally recognized “Karate For Kids” program, that has a well established training curriculum designed school aged students.
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#1 with parents in the ATA Karate Schools in Cave Creek, Chandler, Mesa, Glendale, Arizona is the renowned Karate for Kids character development “ATA Life Skills” program designed for personal Victory in Martial Arts with skills such as perseverance, integrity, courtesy, self-esteem and the respect for others while incorporating social life skills that develops naturally within the group.
It is always a good time to start a program at one our three locations as the #1 Karate For Kids schools in Las Vegas and Henderson. Together with kids their own age, every youngster can mature and grow with the self confidence that a karate kids program develops within them.
Martial Arts Classes For Women
In today’s world of fitness, women are looking for a structured and interesting workout in a manner to stay fit that breaks away from their traditional daily routine. Repeating the same exercise every day can be draining and break ones motivation and is rarely goal oriented. It isn’t the normal daily gym workout. ATA Martial Arts of Cave Creek, Chandler, Mesa, Glendale, Arizona is a training facility that women are finding the variety of goal oriented conditioning that is exciting. While the physical nature of martial arts is rewarding and a personal martial arts victory, it also teaches the self defense and survival tactics that is needed in todays ever changing world.
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Martial Arts have been known to provide much needed stress relief, promote self-control, concentration, and boost the ability to remain calm under stress. ATA Martial Arts routines are even helping women keep their memory sharp on a day-to-day basis!
Cave Creek, Chandler, Mesa, Glendale, Arizona ATA Martial Arts facilities are the community martial arts experts that provide rigorous karate classes for women of all ages to develop their strength of body and mind.
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Adult Martial Arts Classes for Men
Martial Arts classes for men in Cave Creek, Chandler, Mesa, Glendale, Arizona is more then just kicking and punching. ATA Karate Classes create a stronger self awareness, enhanced confidence, greater focus, and a true Victory in Martial Arts for men of all ages.
In an adult class a karate student will train will practical concepts in a safe, clean and enjoyable facility, while incorporating life skills to de-stress from life’s everyday challenges. Las Vegas ATA Martial Arts and Henderson ATA Martial arts offers three location to serve our community. Learning a skill set that will stick with you for life, no matter what age, allowing you to gain the self confidence desired so that you can feel comfortable with confrontation in any real life situation.
As one of the top martial arts training facilities in the community our Martial Arts programs such as Karate for Kids, Taekwondo and MMA and Fitness is a key method of enhancing the body’s functions, including flexibility, coordination, and balance with strength and endurance. Yes! It relieves stress while having some fun as well as meeting new people. As an adult, you do not need to have prior training before you get into a Martial Arts class. ATA Martial Arts has a defined teaching curriculum designed to take each student to the peak of their performance while greatly enhancing their skills creating a personal “Martial Arts Victory”.
KRAV MAGA & MMA FITNESS
Krav Maga and ATA’s MMA and athletic training is combined to provide a diverse full body workout while incorporating real life scenario drills for self defense.
This class features a structured curriculum that is in continuous motion utilizing all levels of MMA and Krav Maga skills with self defense drills in a manner to enhance cardio-respiratory for your cardiovascular system. Krav Maga students don’t’ just perform blocks, punches, kicks and movements you would find at a gym to music or in the mirror, students train in an environment that is preparing them for real life conditions.
The Krav Maga & MMA Fitness in Cave Creek, Chandler, Mesa, Glendale, Arizona is a true Conditioning Program that specializes in a Total Body Workout that doesn’t feel like to boring fitness class you may have taken before. Krav Maga Conditioning Program brings a fresh experience and keeps each and every student motivated in class on a day to day basis.
With a strong dedication and commitment to the Krav Maga and MMA Fitness Training student, Krav Instructors teach a combination of strength training, combatives, flexibility skills, and workouts with our top notch academy training facility. There is a emphasize on muscular strength and cardiovascular endurance for Krav students in Henderson and Las Vegas while instilling the distinctive awareness and self defense techniques needed for street survival in our ever changing world.
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I have been trying to get inside Temple Church for some years now. Lat time was in January when the warden assured me it would be open on Saturday, only to find after travelling up from Dover that the door was locked, despite the sign on the door saying it was due to be open.
Anyway, all good things come to those that wait.
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The Temple Church was consecrated in honour of the Blessed Virgin Mary on 10 February 1185 by Heraclius, Patriarch of Jerusalem.
The whole Temple community had moved from an earlier site in High Holborn, considered by the 1160s to be too confined. The church was the chapel serving the London headquarters of the Knights Templar, and from them it took its name. The Templars – as the knights were popularly known – were soldier monks.
After the success of the First Crusade, the order was founded in Jerusalem in a building on the site of King Solomon’s temple. Their mission was to protect pilgrims travelling to and from the Holy Land, but in order to do this they needed men and money. For more details of the Templars and this early history of the Church, see The Round Church, 1185.
The London Temple was the Templars’ headquarters in Great Britain. The Templars’ churches were always built to a circular design to remind them of the Church of the Holy Sepulchre at Jerusalem, a round, domed building raised over the site of the sepulchre where Jesus was buried. At first, the Templars were liked and respected. St Bernard of Clairvaux became their patron and they gained many privileges from popes and much support from kings.
In England, King Henry II was probably present at the consecration of the church; King Henry III favoured them so much that he wished to be buried in their church. As a consequence of this wish, the choir of the church was pulled down and a far larger one built in its place, the choir which we now see. This was consecrated on Ascension Day 1240 in the presence of the king. However, after Henry died it was discovered that he had altered his will, and he was buried in Westminster Abbey.
On 10 February 1185 Heraclius, Patriarch of Jerusalem, processed into the Round for the church’s consecration. The King was almost certainly present. A grand church for a grand occasion; for the Round had no such quiet austerity as we see in it today. The walls and grotesque heads were painted: the walls most probably with bands and lozenges of colour. The Round was proudly modern: Heraclius entered through the Norman door to find the first free-standing Purbeck columns ever cut; above them curved in two dimensions Gothic arches rising to the drum. A chancel, some two thirds of the present chancel’s length, stretched to the east. There the Patriach’s procession will have come to rest for Mass. And there the altar stayed. What, then, – on that great day or later – was the function of the Round?
Its most important role was played by its shape. Jerusalem lies at the centre of all medieval maps, and was the centre of the crusaders’ world. The most sacred place in this most sacred city was the supposed site of Jesus’ own burial: the Church of the Holy Sepulchre. Here the crusaders inherited a round church. It was the goal of every pilgrim, whose protection was the Templars’ care. This was the building, of all buildings on earth, that must be defended from its enemies.
In every round church that the Templars built throughout Europe they recreated the sanctity of this most holy place. Among the knights who would be buried in the Round was the most powerful man of his generation: William the Marshal, Earl of Pembroke (died 1219), adviser to King John and regent to Henry III. His sons’ effigies lie around his own. The Marshal himself (who lies recumbent and still) took the Cross as an old man; his sons (drawing their swords) did not. Their figures lie frozen in stone, forever alert in defence of their father’s long-forgotten cause. Such burial was devoutly to be desired; for to be buried in the Round was to be buried ‘in’ Jerusalem.
The Patriarch Heraclius may well have been the most ignorant, licentious and corrupt priest ever to hold his see. Our reports of his character, however, reach us from his enemies. The great Western chronicler of the Crusades, William of Tyre, was for decades Heraclius’ opponent and rival. In 1180 William had (and had been) expected to be appointed Patriarch of Jerusalem. But the king of Jerusalem was swayed by his mother, said to be a mistress of Heraclius – who was duly appointed Patriarch. William himself was honorably reticent in the face of this reverse. His followers were less restrained. ‘Ernoul’ tells (with more indignation, it seems, than accuracy) how his hero William was excommunicated by the new patriarch, went into exile and died at the hands of Heraclius’ own doctor in Rome. William’s narrative was expanded and continued in Old French as L’Estoire d’ Eracles: its story starts with the Emperor Heraclius who recovered the True Cross in 628 – and includes a prophecy that the Cross, secured by one Heraclius, would be lost (as it was) by another.
Can anything redeem our Heraclius’ reputation? Far more was at stake on his visit than at first appears. He was in London as part of a larger mission:- King Baldwin IV of Jerusalem was dying. His kingdom was riven by factions and under threat from Saladin. He had drawn up in his will the rules for the succession: if his nephew, due to become the child-king Baldwin V, were to die before the age of ten, a new ruler should be chosen through the arbitration of four potentates: the Pope, the Emperor Frederick Barbarossa, the King of France and Henry II of England. Late in 1184 a deputation headed west from the Kingdom of Jerusalem: Heraclius, the Grand Master of the Templars and the Hospitallers’ Grand Prior. They visited the Pope, Frederick, Philip II Augustus – and finally Henry. The emissaries reached Reading. As credentials they brought the keys of the Tower of David and the Kingdom’s royal standard. According to some English chroniclers, they offered the Kingdom itself to Henry. The incident is hard to analyse. To plead for protection was to offer the power that would make such protection effective. Did that call for the Kingdom itself? The apparent offer of keys and standard may have been misread; for the ambassadors were reworking a performance already presented to Philip of France. (One French chronicler later derides Heraclius: he was offering the keys to any prince he met.) But the Kingdom of Jerusalem was in desperate straits; and behind the pageant may have lain hopes for the subtlest solution of all: to side-step Jerusalem’s factions; and instead to secure one – any one – of Europe’s leaders as king. How strange, to entrust any such delicate mission to the buffoonish Patriarch of myth.
The story offered welcome ammunition to Henry II’s enemies. Gerald of Wales, bitterly opposed to the Angevins, sees here the turning-point in Henry’s reign: the king failed to rise to this one supreme test; from then on his own and his sons’ adventures faced ruin. Gerald inherited the topos from an old story with a quite different cast. His new version gave Heraclius a starring role. The Patriarch confronted Henry, Gerald tells us, at Heraclius’ departure from Dover. Here is the king’s last chance. ‘Though all the men of my land,’ said the king, ‘were one body and spoke with one mouth, they would not dare speak to me as you have done.’ ‘Do by me,’ replied Heraclius, ‘as you did by that blessed man Thomas of Canterbury. I had rather be slain by you than by the Saracen, for you are worse than any Saracen.’ ‘I may not leave my land, for my own sons will surely rise against me in my absence.’ ‘No wonder, for from the devil they come and to the devil they shall go.’
Gerald’s Heraclius was no coward, and no fool. ‘That blessed man Thomas of Canterbury’ had been killed in 1170. The penance of the four knights who killed him was to serve with the Templars for fourteen years. Henry himself promised to pay for two hundred Templar knights for a year; and in 1172 he undertook to take the Cross himself. Thirteen years had passed. Henry was growing old. Such a vow, undischarged, threatened his immortal soul – as both Heraclius and he knew well. Henry must tread carefully. He summoned a Great Council at Clerkenwell. Surrounded by his advisers, he gave Heraclius his answer: ‘for the good of his realm and the salvation of his own soul’ he declared that he must stay in England. He would provide money instead. Heraclius was unimpressed: ‘We seek a man even without money – but not money without a man.’ Virum appetimus qui pecunia indigeat, non pecuniam quae viro.
***
Our church’s consecration was deep within the diplomatic labyrinth at whose centre lay the future of Jerusalem. The Templars had come a long way. The Order was founded in 1118-9 by a knight of Champagne, Hugh of Payns, who led a group of his fellow-knights in vows of poverty, chastity and obedience. At their foundation they were deeply suspect: it was unnatural for one man to be soldier and monk together. A handful of such ambivalent knights had little chance, it might seem, of attracting support. In the twelfth century the significance of their seal was well known: Matthew Paris, monk of St Albans, explained that the two knights on one horse recalled their lack of horses and poor beginnings.
In Champagne and Burgundy lay the Order’s origin and the seed of its success. Over the course of fifty years a star-burst of spiritual energy illumined all of Europe; and its centre lay in a small area of eastern France. Hugh’s town of Payns was near Troyes, the local city of one Robert, who became a Cluniac monk. In 1075 this Robert, already an abbot, left his monastery with a group of hermits to found a new house: at Molesme. The list of those influenced by Robert and his houses reads as a roll-call of Europe’s spiritual leaders. There was Bruno, who lived briefly as a hermit near Molesme before establishing the most ascetic of all houses, La Grande Chartreuse; Bruno had already been master to Odo, who later became Pope Urban II and preached the First Crusade. When Robert moved again, in search of a yet more rigorous life, he took with him Stephen Harding, later Archbishop of Canterbury. They set up their house at Citeaux.
Harding would in time become abbot. The rigour of the house made it few friends among the local nobility. Its future was uncertain. And then arrived as remarkable a monk as any of that remarkable age: Bernard. He spent three years at Citeaux before a local lord, Hugh Count of Champagne, gave him in 1116 an area of inhospitable woodland well to the north, back in the neighbourhood of Payns. It was known as the Valley of Gall. Bernard gave it a new name: Clairvaux, the Valley of Light.
Bernard secured single-handed the Templars’ future. Hugh of Champagne became a Templar; so did Bernard’s own uncle Andrew. The Templars’ constitution, the Rule, shows all the marks of Bernard’s influence; at the Council of Troyes in 1129 he spoke up for the Order; and, most influential support of all, at the repeated request of Hugh of Payns Bernard wrote In Praise of the New Knighthood.
The New Knighthood’s first half is well-known: in a text advising and praising and warning the knights, Bernard speaks as well to their critics. He is under no illusions: Europe was as glad to be rid of these warring knights as the Holy Land (in Bernard’s eyes) was glad to see them; their army could be a force for good – or for lawless violence. In the tract’s second half Bernard turns to the Holy Land and to Jerusalem itself. Here was his sharpest spur to the pilgrims’ understanding and to the Templars’ own.
Bernard reads Jerusalem itself like a book. In the tradition of Cassian’s fourfold reading of scripture, dominant throughout the Middle Ages, Bernard saw beneath the appearance of the city’s famous sites a far more important spiritual meaning. The land itself invited such a reading:- Bethlehem, ‘house of bread’, was the town where the living bread was first manifest. The ox and ass ate their food at the manger; we must discern there, by contrast, our spiritual food, and not chomp vainly at the Word’s ‘literal’ nourishment. Next, Nazareth, meaning ‘flower’: Bernard reminds us of those who were misled by the odour of flowers into missing the fruit.
And so to Jerusalem itself:- To descend from the Order’s headquarters on the Temple Mount across the Valley of Josaphat and up the Mount of Olives opposite, – this was itself an allegory for the dread of God’s judgement and our joy at receiving his mercy. The House of Martha, Mary and Lazarus offers a moral: the virtue of obedience and the fruits of penance. And above all: in the Holy Sepulchre itself the knight should be raised up to thoughts of Christ’s death and of the freedom from death that it had won for his people: ‘The death of Christ is the death of my death.’ Bernard draws on Paul’s famous account of baptism, and finds in the pilgrims’ weariness the process of their necessary ‘dying’: ‘For we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we should walk in newness of life. For if we have been planted together in the likeness of his death, so we shall be also in the likeness of the resurrection. How sweet it is for pilgrims after the great weariness of a long journey, after so many dangers of land and sea, there to rest at last where they know their Lord has rested!’
***
The Temple Church is now famous as a backwater, a welcome place of calm. The tides of history have shifted; their currents have dug deep channels far from our own Round Church. It was not always so. The effigies of the Marshal and his sons bear telling witness to the Temple’s role in the court’s and nation’s life. In the 16th century the chronicler Stow described the Templars’ seal. The story of their poverty was by then forgotten or incredible. Stow saw rather an emblem of Charity: a knight on horseback takes a fellow Christian out of danger. Perhaps there had always been romance in that picture of knights sharing a horse. The Order’s Rule, after all, allowed each knight three horses and a squire.
The effigies testify as well to a rich ‘reading’ of Jerusalem. The New Knighthood is double-edged: all that Bernard writes in praise of Jerusalem frees the faithful from the need to travel there: it is the spiritual sense of the city that matters – a sense as readily grasped at home. To find ‘Jerusalem’, as Bernard would have it, the faithful should rather come to Clairvaux, and not just on pilgrimage. So resolute a reading was hard to sustain. Bernard might detach Jerusalem from the benefits its contemplation could bring; but those around him sooner attached Jerusalem’s blessings to such places as fostered its contemplation.
Our effigies seem to us frozen in stone, their figures forever poised to fight battles that ended 700 years ago. But these knights’ eyes are open. They are all portrayed in their early thirties, the age at which Christ died and at which the dead will rise on his return. The effigies are not memorials of what has long since been and gone; they speak of what is yet to come, of these once and future knights who are poised to hear Christ’s summons and to spring again to war.
By 1145 the Templars themselves wore white robes with red crosses. White was linked with more than purity. In the Book of Revelation the martyrs of Christ, clad in white robes washed in the blood of the Lamb (Rev 7.14), are those who will be called to life at the ‘first resurrection’. For a millennium they will reign with Christ; at its end Satan will lead all the nations of the earth against ‘the beloved city’ (Rev 20.9). The final battle will be in Jerusalem. Our knights have good reason to draw their swords. For buried in ‘Jerusalem’, in Jerusalem they shall rise to join the Templars in the martyrs’ white and red. Here in the Temple, in our replica of the Sepulchre itself, the knights are waiting for their call to life, to arms and to the last, climactic defence of their most sacred place on earth.
Little more than fifty years after the consecration of the chancel, the Templars fell on evil times. The Holy Land was recaptured by the Saracens and so their work came to an end. The wealth they had accumulated made them the target of envious enemies, and in 1307, at the instigation of Philip IV King of France, the Order was abolished by the Pope. The papal decree was obeyed in England and King Edward II took control of the London Temple.
Eventually he gave it to the Order of St John – the Knights Hospitaller – who had always worked with the Templars. At the time, the lawyers were looking for a home in London in order to attend the royal courts in Westminster. So the Temple was rented to two colleges of lawyers, who came to be identified as the Inner and Middle Temples. The two colleges shared the use of the church. In this way, the Temple Church became the “college chapel” of those two societies and continues to be maintained by them to the present day.
It was King Henry VIII who brought about the next change in the church. In 1540 he abolished the Hospitallers and confiscated their property. The Temple again belonged to the Crown. It was then for Henry to provide a priest for the church, to whom he gave the title ‘Master of the Temple’.
‘Be of good comfort,’ said Hooker: ‘we have to do with a merciful God, rather to make the best of that little which we hold well; and not with a captious sophister who gathers the worst out of every thing in which we err.’
Richard Hooker was appointed Master of the Temple in 1585. England was in alarm. The threat from Catholic Europe had revived: there had been rebellion against the Queen and Settlement in 1569; in 1570 the Pope had excommunicated Elizabeth and declared her subjects free from their allegiance; Mary Queen of Scots was linked with ever further conspiracy against her cousin; and the danger of Spanish invasion was growing.
England’s radical reformers were convinced: England’s only hope of spiritual and political safety lay in the example of Calvin’s godly state, Geneva. The ‘head and neck’ of English Calvinism were Thomas Cartwright and Walter Travers. Since 1581 Travers had been the Reader (lecturer) of the Temple. In 1584 the Privy Council ordered the Inner Temple to continue his stipend ‘for his public labours and pains taken against the common adversaries, impugners of the state and the authorities under her Majesty’s gracious government.’ Hooker and Travers were to be colleagues. Their differences soon became clear. To recover the purity of the primitive church, Travers would be rid of all that intervened and would forge the English church anew. Hooker was steeped in classical and medieval thought; saw the roots of his own (and Travers’) understanding in Aristotle, Augustine, Thomas and Calvin himself; and acknowledged –even valued – the differences to which such a rich tradition could give rise: ‘Be it that Peter has one interpretation, and Apollos has another; that Paul is of this mind, and Barnabas of that. If this offend you, the fault is yours.’ As then, so now: ‘Carry peaceable minds, and you may have comfort by this variety.’ When Hooker carefully and bravely explored the possibility that individual Catholics could be saved, the scene was set for the most famous public debated of the day. ‘Surely I must confess unto you,’ said Hooker: ‘if it be an error to think that God may be merciful to save men, even when they err, my greatest comfort is my error. Were it not for the love I bear unto this “error”, I would neither wish to speak nor to live.’
We hear of Hooker’s preaching at the Temple: ‘his voice was low, stature little, gesture none at all, standing stone still in the pulpit, as if the posture of his body were the emblem of his mind, immovable in his opinions. Where his eye was left fixed at the beginning, it was found fixed at the end of the sermon. …The doctrine he delivered had nothing but itself to garnish it.’ Travers, by contrast, was a natural orator, and he was himself a distinguished thinker; he later became the first Provost of Trinity College, Dublin. Hooker held his ground and deepened his reasoning. It was to disclose and offer the comfort of faith that he spoke: ‘Have the sons of God a father careless whether they sink or swim?’ The Temple sermons that survive stress the simple conditions of salvation: ‘Infidelity, extreme despair, hatred of God and all godliness, obduration in sin – cannot stand where there is the least spark of faith, hope, love or sanctity; even as cold in the lowest degree cannot be where heat in the first degree is found.’
The debate was brought to an end by Archbishop Whitgift: In March 1586 Travers was forbidden to preach. In 1591 Hooker resigned, and was appointed vicar of Bishopsbourne in Kent. Here he developed his thought in his masterpiece, Ecclesiastical Polity, the foundational – and still, perhaps, the most important – exploration of doctrine in the history of the Anglican church. Hooker elaborated a theory of law based on the ‘absolute’ fundamental of natural law: this is the expression of God’s supreme reason and governs all civil and ecclesiastical polity. ‘Of Law there can be no less acknowledged, than that her seat is the bosom of God, her voice the harmony of the world: all things in heaven and earth do her homage, the very least as feeling her care, and the greatest as not exempted from her power: both angels and men and creatures of what condition soever, though each in different sort and manner, yet all with uniform consent, admiring her as the mother of their peace and joy.’ Hooker’s influence has pervaded English thought ever since. He was admired by Laud and by the puritan Baxter, extolled by the Restoration bishops, and brought once more to prominence by Keble and the Oxford Movement; he has now been rediscovered (in a recent monograph by Richard Atkinson) within the modern evangelical church. His reach has extended far beyond theologians. Ecclesiastical Polity was the starting-point for Clarendon’s History and seminal for Locke’s philosophy; its self-critical balance touched Andrew Marvell; and Samuel Pepys read it at the recommendation of a friend who declared it ‘the best book, and the only one that made him a Christian.’
THE BATTLE OF THE PULPIT
In 1585 the Master of the Temple, Richard Alvey, died. His deputy – the Reader, Walter Travers – expected to be promoted, but Queen Elizabeth I and her advisers regarded his views as too Calvinist, and Travers was passed over.
Instead a new Master, Richard Hooker, was appointed from Exeter College, Oxford. On Hooker’s arrival, a unique situation arose. Each Sunday morning he would preach his sermon; each Sunday afternoon Travers would contradict him. People came to call it the Battle of the Pulpit, saying mischievously that Canterbury was preached in the morning and Geneva in the afternoon. There was a lasting result of all this: Hooker published his teaching as Ecclesiastical Polity and came to be recognised as the founding father of Anglican theology.
By the end of the 16th century, the two Inns of Court had erected many fine buildings at the Temple, yet their position as tenants was not a secure one. In order to protect what they had built up from any future whims of the Crown, they petitioned King James I for a more satisfactory arrangement. On 13 August 1608 the King granted the two Inns a Royal Charter giving them use of the Temple in perpetuity.
One condition of this was that the Inns must maintain the church. The Temple and the church are still governed by that charter. In gratitude, the Inns gave King James a fine gold cup. Some years later, in the Civil war, his son Charles I needed funds to keep his army in the field. The cup was sold in Holland and has never been traced.
In February 1683, the treasurers of the two Societies of the Temple commissioned an organ from each of the two leading organ builders of the time, Bernhard Smith (1630-1708) and Renatus Harris (1652-1708). The organs were to be installed in the halls of the Middle and Inner Temple, to enable them to be played and judged. Smith was annoyed to discover that Harris was also invited to compete for the contract; he was under the impression that the job had already been offered to him. Smith petitioned the treasurers and won permission to erect his instrument in the church instead of in one of the halls. It was set on a screen which divided the round from the quire. This advantage was short-lived as Harris sought and obtained approval to place his organ at the opposite end of the church, to the south side of the communion table. It is thought that both organs were completed by May 1684.
Harris and Smith engaged the finest organists to show off their respective instruments and were put to great expense as the competition intensified and each instrument became more.
In 1841 the church was again restored, by Smirke and Burton, the walls and ceiling being decorated in the high Victorian Gothic style. The object of this was to bring the church back to its original appearance, for it would have been brightly decorated like this when first built. Nothing of the work remains, however, for it was destroyed by fire bombs exactly a century after its completion. After the Victorian restoration, a choir of men and boys was introduced for the first time. The first organist and choirmaster was Dr Edward John Hopkins who remained in this post for over 50 years, 1843-96, establishing the Temple Church choir as one of the finest in London, a city of fine choirs. This tradition of high-quality music was maintained by Hopkins’ well-known successor, Henry Walford Davies, who stayed until 1923.
In 1923 Dr GT Thalben-Ball was appointed organist and choirmaster. This musician, later world- renowned, was to serve the church even longer than his predecessor, John Hopkins, retiring in 1982 after 59 years in office. One reason for his fame was the record made in 1927 of Mendelssohn’s Hear My Prayer by Thalben-Ball and the boy soloist Ernest Lough. The recording became world-famous and brought visitors to the church from all parts of the globe.
In 1941 on the night of 10 May, when Nazi air raids on London were at their height, the church was badly damaged by incendiary bombs. The roof of the round church burned first and the wind soon spread the blaze to the nave and choir. The organ was completely destroyed, together with all the wood in the church. Restoration took a long time to complete. The choir, containing a new organ given by Lord Glentannar, was the first area of the church to be rededicated in March 1954. By a stroke of good fortune the architects, Walter and Emil Godfrey, were able to use the reredos designed by Wren for his 17th-century restoration. Removed by Smirke and Burton in 1841, it had spent over a century in the Bowes Museum, County Durham, and was now re-installed in its original position. The round church was rededicated in November 1958.
Probably the most notable feature of today’s church is the east window. This was a gift from the Glaziers’ Company in 1954 to replace that destroyed in the war. It was designed by Carl Edwards and illustrates Jesus’ connection with the Temple at Jerusalem. In one panel we see him talking with the learned teachers there, in another driving out the money-changers. The window also depicts some of the personalities associated with Temple Church over the centuries, including Henry II, Henry III and several of the medieval Masters of the Temple.
Control is Jesse Faden’s story. The main plot focuses on her personal search for answers as she grows into the role of the Director. The world of Control has its own story, as do the allies Jesse meets along the way. Side-quests and Secrets are everywhere. Jesse works with other Bureau agents, decodes cryptic ciphers and discovers strange Bureau experiments.
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