View allAll Photos Tagged firendship
"Friends... they cherish one another's hopes. They are kind to one another's dreams."
we aint friends brother, you just complete me!
The painting was done by my tall friend Bally.. the models are me and my cousin 7amod .. and yeah, Bally took the shot.
I love this tintype! Two fashionable dressed young women face each other in friendly interaction. This is the kind of photograph that speaks to me about the ability of photography to bring the past to life.
quiero agradecerles a todos/as quienes han dejado comentarios y que por alguna razón no he logrado contestar en forma individual pero sin duda son bien recibidos y siempre valorados
Saludos a todos/as
I want to thank to all those comments that i forgot to thank in a individual answer because of some reason, we know that flickr have had some changes and some of them has relation with our views of our friends`comments i have a lot i couldn´t answer on time
anyway I thank for all your support and firendship
sincerely me
What rule says "Do not rotate the foto"?
____
Question: What is the role of a criminal law Defense Attorney?
Answer: Protecting the Lord's children who have fallen short of perfection from the wrath of those who believe they have attained it -- Stuart Kinard, (deceased Texas attorney)
___________________________
Having learned that, enjoy this from:
en.wikipedia.org/wiki/Saint_Patrick
Background
Most modern studies of Saint Patrick follow a variant of T. F. O'Rahilly's "Two Patricks" theory. That is to say, many of the traditions later attached to Saint Patrick originally concerned Palladius, a deacon from Gaul who came to Ireland, perhaps sent by Pope Celestine I (died 431). Palladius was not the only early cleric in Ireland at this time. Saints Auxilius, Secundinus and Iserninus are associated with early churches in Munster and Leinster. By this reading, Palladius was active in Ireland until the 460s.[3]
Prosper of Aquitaine's contemporary chronicle states:
Palladius was ordained by Pope Celestine and sent to the Irish believers in Christ as their first bishop.[4]
Prosper associates this with the visits of Germanus of Auxerre to Britain to suppress the Pelagian heresy and it has been suggested that Palladius and his colleagues were sent to Ireland to ensure that exiled Pelagians did not establish themselves among the Irish Christians. The appointment of Palladius and his fellow-bishops was not obviously a mission to convert the Irish, but more probably intended to minister to existing Christian communities in Ireland.[5] The sites of churches associated with Palladius and his colleagues are close to royal centres of the period: Secundus is remembered by Dunshaughlin, County Meath, close to the Hill of Tara which is associated with the High King of Ireland; Kilashee, County Kildare, close to Naas with links with the Kings of Leinster, is probably named for Auxilius. This activity was limited to the southern half of Ireland, and there is no evidence for them in Ulster or Connacht.[6]
Although the evidence for contacts with Gaul is clear, the borrowings from Latin into the Old Irish language show that links with former Roman Britain were many.[7] Saint Iserninus, who appears to be of the generation of Palladius, is thought to have been a Briton, and is associated with the lands of the Uí Cheinnselaig in Leinster. The Palladian mission should not be contrasted with later "British" missions, but forms a part of them.[8]
Patrick in his own words
Slemish, County Antrim, where Patrick is said to have worked as a herdsman while a slave.
Two Latin letters survive which are generally accepted to have been written by Patrick. These are the Declaration (Latin: Confessio) and the Letter to the soldiers of Coroticus (Latin: Epistola). The Declaration is the more important of the two. In it Patrick gives a short account of his life and his mission.
Patrick was born at Banna Venta Berniae,[9] Calpornius his father was a deacon, his grandfather Potitus a priest. When he was about sixteen, he was captured and carried off as a slave to Ireland.[10] Patrick worked as a herdsman, remaining a captive for six years. He writes that his faith grew in captivity, and that he prayed daily. After six years he heard a voice telling him that he would soon go home, and then that his ship was ready. Fleeing his master, he travelled to a port, two hundred miles away he says, where he found a ship and, after various adventures, returned home to his family, now in his early twenties.[11]
Patrick recounts that he had a vision a few years after returning home:
I saw a man coming, as it were from Ireland. His name was Victoricus, and he carried many letters, and he gave me one of them. I read the heading: "The Voice of the Irish". As I began the letter, I imagined in that moment that I heard the voice of those very people who were near the wood of Foclut, which is beside the western sea—and they cried out, as with one voice: "We appeal to you, holy servant boy, to come and walk among us.[12]
Much of the Declaration concerns charges made against Patrick by his fellow Christians at a trial. What these charges were, he does not say explicitly, but he writes that he returned the gifts which wealthy women gave him, did not accept payment for baptisms, nor for ordaining priests, and indeed paid for many gifts to kings and judges, and paid for the sons of chiefs to accompany him. It is concluded, therefore, that he was accused of some sort of financial impropriety, and perhaps of having obtained his bishopric in Ireland with personal gain in mind.[13]
From this same evidence, something can be seen of Patrick's mission. He writes that he "baptised thousands of people". He ordained priests to lead the new Christian communities. He converted wealthy women, some of whom became nuns in the face of family opposition. He also dealt with the sons of kings, converting them too.[14]
Patrick's position as a foreigner in Ireland was not an easy one. His refusal to accept gifts from kings placed him outside the normal ties of kinship, fosterage and affinity. Legally he was without protection, and he says that he was on one occasion beaten, robbed of all he had, and put in chains, perhaps awaiting execution.[15]
Murchiú's life of Saint Patrick contains a supposed prophecy by the druids which gives an impression of how Patrick and other Christian missionaries were seen by those hostile to them:
Across the sea will come Adze-head,[16] crazed in the head,
his cloak with hole for the head, his stick bent in the head.
He will chant impieties from a table in the front of his house;
all his people will answer: "so be it, so be it."[17]
The second piece of evidence from Patrick's life is the Letter to Coroticus or Letter to the Soldiers of Coroticus. In this, Patrick writes an open letter announcing that he has excommunicated certain Brythonic warriors of Coroticus who have raided in Ireland, along with Picts and Irishmen, taking some of Patrick's converts into slavery. Coroticus, based largely on an 8th century gloss, is taken to be King Ceretic of Alt Clut.[18] It has been suggested that it was the sending of this letter which provoked the trial which Patrick mentions in the Confession.[19]
Dating Patrick's life and mission
According to the latest reconstruction of the old Irish annals, Patrick died in AD 493, a date accepted by some modern historians.[20] Prior to the 1940s it was believed without doubt that he died in 461 and thus had lived in the first half of the 5th century.[21] A lecture entitled "The Two Patricks", published in 1942 by T. F. O'Rahilly, caused enormous controversy by proposing that there had been two "Patricks", Palladius and Patrick, and that what we now know of St. Patrick was in fact in part a conscious effort to meld the two into one hagiographic personality. Decades of contention eventually ended with most historians now asserting that Patrick was indeed most likely to have been active in the mid-to-late 5th century.
While Patrick's own writings contain no dates, they do contain information which can be used to date them. Patrick's quotations from the Acts of the Apostles follow the Vulgate, strongly suggesting that his ecclesiastical conversion did not take place before the early fifth century. Patrick also refers to the Franks as being pagan. Their conversion is dated to the period 496–508.[22]
The compiler of the Annals of Ulster stated that in the year 553:
I have found this in the Book of Cuanu: The relics of Patrick were placed sixty years after his death in a shrine by Colum Cille. Three splendid halidoms were found in the burial-place: his goblet, the Angel's Gospel, and the Bell of the Testament. This is how the angel distributed the halidoms: the goblet to Dún, the Bell of the Testament to Ard Macha, and the Angel's Gospel to Colum Cille himself. The reason it is called the Angel's Gospel is that Colum Cille received it from the hand of the angel.[23]
The reputed burial place of St. Patrick in Downpatrick
The reputed burial place of St. Patrick in Downpatrick
The placing of this event in the year 553 would certainly seem to place Patrick's death in 493, or at least in the early years of that decade, and indeed the Annals of Ulster report in 493:
Patrick, arch-apostle, or archbishop and apostle of the Irish, rested on the 16th of the Kalends of April in the 120th year of his age, in the 60th year after he had come to Ireland to baptize the Irish.
There is also the additional evidence of his disciple, Mochta, who died in 535.[24]
St. Patrick is said to be buried under Down Cathedral in Downpatrick, County Down alongside St. Brigid and St. Columba, although this has never been proven. The Battle for the Body of St. Patrick demonstrates the importance of both him as a spiritual leader, and of his body as an object of veneration, in early Christian Ireland.
Early traditions
An early document which is silent concerning Patrick is the letter of Columbanus to Pope Boniface IV of about 613. Columbanus writes that Ireland's Christianity "was first handed to us by you, the successors of the holy apostles", apparently referring to Palladius only, and ignoring Patrick.[25] Writing on the Easter controversy in 632 or 633, Cummian—it is uncertain whether this is the Cummian associated with Clonfert or Cumméne of Iona— does refer to Patrick, calling him our papa, that is pope or primate.[26]
Two works by late seventh century hagiographers of Patrick have survived. These are the writings of Tírechán, and Vita sancti Patricii of Muirchu moccu Machtheni. Both writers relied upon an earlier work, now lost, the Book of Ultán.[27] This Ultán, probably the same person as Ultan of Ardbraccan, was Tírechán's foster-father. His obituary is given in the Annals of Ulster under the year 657.[28] These works thus date from a century and a half after Patrick's death.
Tírechán writes
"I found four names for Patrick written in the book of Ultán, bishop of the tribe of Conchobar: holy Magonus (that is, "famous"); Succetus (that is, the god of war); Patricius (that is, father of the citizens); Cothirtiacus (because he served four houses of druids)."[29]
Muirchu records much the same information, adding that "[h]is mother was named Concessa."[30]
The Patrick portrayed by Tírechán and Muirchu is a martial figure, who contests with druids, overthrows pagan idols, and curses kings and kingdoms.[31] On occasions their accounts contradict Patrick's own writings: Tírechán states that Patrick accepted gifts from female converts although Patrick himself flatly denies this. However, the emphasis Tírechán and Muirchu placed on female converts, and in particular royal and noble women who became nuns, is thought to be a genuine insight into Patrick's work of conversion. Patrick also worked with the unfree and the poor, encouraging them to vows of monastic chastity. Tírechán's account suggests that many early Patrician churches were combined with nunneries founded by Patrick's noble female converts.[32]
The martial Patrick found in Tírechán and Muirchu, and in later accounts, echoes similar figures found during the conversion of the Roman Empire to Christianity. It may be doubted whether such accounts are an accurate representation of Patrick's time, although such violent events may well have occurred as Christians gained in strength and numbers.[33]
Much of the detail supplied by Tírechán and Muirchu, in particular the churches established by Patrick, and the monasteries founded by his converts, may relate to the situation in the seventh century, when the churches which claimed ties to Patrick, and in particular Armagh, were expanding their influence throughout Ireland in competition with the church of Kildare. In the same period, Wilfred, Archbishop of York, claimed to speak, as metropolitan archbishop, "for all the northern part of Britain and of Ireland" at a council held in Rome in the time of Pope Agatho, thus claiming jurisdiction over the Irish church.[34]
Other presumed early materials include the Irish annals, which contain records from the Chronicle of Ireland. These sources have conflated Palladius and Patrick.[35] Another early document is the so-called First Synod of Saint Patrick. This is a seventh century document, once, but no longer, taken as to contain a fifth century original text. It apparently collects the results of several early synods, and represents an era when pagans were still a major force in Ireland. The introduction attributes it to Patrick, Auxilius, and Iserninus, a claim which "cannot be taken at face value".[36]
Patrick in legend
The Shamrock
Pious legend credits Patrick with banishing snakes from the island, though post-glacial Ireland never actually had snakes;[37] one suggestion is that snakes referred to the serpent symbolism of the Druids of that time and place, as shown for instance on coins minted in Gaul (see Carnutes), or that it could have referred to beliefs such as Pelagianism, symbolized as “serpents”. Legend also credits Patrick with teaching the Irish about the concept of the Trinity by showing people the shamrock, a 3-leaved clover, using it to highlight the Christian belief of 'three divine persons in the one God' (as opposed to the Arian belief that was popular in Patrick's time). Whether or not these legends are true, the very fact that there are so many legends about Patrick shows how important his ministry was to Ireland. Some Irish legends involve the Oilliphéist, the Caoránach, and the Copóg Phádraig. During his evangelising journey back to Ireland from his parent's home at Birdoswald, he is understood to have carried with him an ash wood walking stick or staff. He thrust this stick into the ground wherever he was evangelising and at the place now known as Aspatria (ash of Patrick) the message of the good news took so long to get through to the people there that the stick had taken root by the time he was ready to move on. The 12th century work Acallam na Senórach tells of Patrick being met by two ancient warriors, Caílte mac Rónáin and Oisín, during his evangelical travels. The two were once members of Fionn mac Cumhaill's warrior band the Fianna, and somehow survived to Patrick's time. They traveled with the saint and told him their stories.
Sainthood and remembrance
March 17, popularly known as St. Patrick's Day, is believed to be his death date and is the date celebrated as his feast day. The day became a feast day in the universal church due to the influence of the Waterford-born Franciscan scholar Luke Wadding, as a member of the commission for the reform of the Breviary [38] in the early part of the 17th century.
For most of Christianity's first thousand years, canonisations were done on the diocesan or regional level. Relatively soon after the death of people considered to be very holy people, the local Church affirmed that they could be liturgically celebrated as saints. As a result, St. Patrick has never been formally canonised by a Pope; nevertheless, various Christian churches declare that he is a Saint in Heaven (he is in the List of Saints). He is still widely venerated in Ireland and elsewhere today.[39]
St. Patrick is also venerated in the Orthodox Church, especially among English-speaking Orthodox Christians living in the United Kingdom and the Republic of Ireland and in North America[40]. There are Orthodox icons dedicated to him.[41]
Saint Patrick in literature
Robert Southey wrote a ballad called Saint Patrick's Purgatory, based on popular legends surrounding the saint's name.
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EXPLORE # 97 on April 4, 2009; # 125 on February 26, 2009; # 131 on January 12, 2009; # 135 on December 8, 2008; # 151 on November 24, 2008; # 213 on March 27, 2008; # 252 on March 23, 2008; # 276 on March 19, 2008; # 428 and # 490 on March 18, 2008
Explore at www.flickr.com/explore/2008/03/17
# 68 on August 18, 2013
#90 on October 6, 2012
# 97 on April 4, 2009, November 10, 2009, and July 15, 2010
# 61 on August 7, 2022
___________________
Me disculpan , la osadía; de que si la cagamos ... lo hagamos juntos ...
... con ustedes.
Nikon D700
Nikon 24-70 AF-S ED G 2.8
© Manuel Orero
All rights reserved
Todos los derechos reservados
S'envoler et se perdre dans les nuages. En préparant cette photo, il m'est revenu en tête cette mélodie de Françoise Hardy, tout comme les oiseaux nous partageons notre envolée avec nos précieux amis. Alors j'ai mis ici cette ancienne chanson en version française et anglaise. Je vous souhaite une belle envolée.
Fly away and get lost in the clouds. In preparing this picture, it came back in my mind the melody song of Françoise Hardy, as the birds we share our flight with our valued friends. So I put this old song in two versions: French and English. I wish you a nice flight.
Version française : "L'amitié", de Françoise Hardy
www.youtube.com/watch?v=rk-azLwvGkM
English Version :" So many friends", of Françoise hardy
Love is when you take away the feeling, the passion, the romance and you find out you still care for that person.
France, Chevetogne, 08-1998
I made this picture during a journey in France. I stayed a couple of days at the monastry of Chevetogne. The man on the motor is also a monk. :)
more information about the monastry
EXPLORED on November 18,08
As we go on
We remember
All the times we
Had together
And as our lives change
Come Whatever
We will still be
Friends Forever
(vitamin c)
Two G1 Ponies from my Childhood:
Firefly G1 Pegasus (to me as a child this was a boy pony named "Lightning" hence the Mohawk and "boy necklace" I guess he was the original "Brony" for me Ha Ha!)
and Merriweather G1 Twice as fancy pony
Four Petite Ponys from my childhood:
Brush Petite
Mirror Petite
Clock Petite
and Pizza Petite
Three McDonalds Toys:
Minty - 2008
Apple Jack - Firendship is Magic 2011
and Butterscotch - 2007
And 13 Friendship is Magic - Blind Bag poines
Pinkie Pie
Rarity
Limited Edition Sparkle Twilight Sparkle
Lily Blossom (planning on painting her to be Derpy Hooves)
Sugar Grape
Fizzy Pop
Bumblesweet
Pepperdance (I really like this pony)
Lemon Hearts
Cherry Spices
Sweetie Swirl
Firecracker Burst (also really like this pony)
and Sweetcream Scoops
This is Debbies birthday gift from both Fluffy and I. She was delighted with it. I began painting it in 1983 and never finished it. Then I was inspired...meeting Stephen B Whatley on flickr brought my artistic subconscious back to life, and Debbie brings us all so much gaiety and so much fun so decided to make her feel as special as she makes us feel! Happy Birthday Debbie! I so enjoyed painting this for you.
Non camminare davanti a me,
potrei non seguirti;
non camminare dietro di me,
non saprei dove condurti;
cammina al mio fianco
e saremo sempre amici.
Anonimo cinese.
Many thanks to all those who view, fave and comment on my pictures, and who have helped me pass the 2 million views mark! Your Flickr firendship. encouragement and support is much appreciated! Thank you :-)
NK Solider with silver Kalachnikov guarding the International Firendship Exhibition Centre - where they display the thousands of presents given to Kim Il Sung & Kim Jong Il
Naha Daiko (Naha, Okinawa) and Chinagu Eisa Hawaii (Honolulu, Hawaii) performed together at Mamiya Theater to mark seven years of friendship and their joint mission of perpetuating and performing Okinawan culture, dance and music.
Season's greetings to everyone. I'll leave it up to you what season. I'm going with Newtonmas.
I appreciate all the firendship and feedback everyone's given me through the year. It's been great.
Instagram 🆔 Director Shakti Tiwari
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This was a forsaken and very damaged painting. It looked drab and dark so I cleaned it up, tried to mend the canvass then re painted the entire thing. There were no moons, clouds or birds in the sky so I used my imagination. It took me quite some time to do but I enjoyed the project when really, it was a sad painting that could have been binned. I am sure that the artist would have been so happy that I have added colour into a dark unwanted work. He must have put so much into it when it was first created. Sadly it had been unwanted...but then again look at whats happend now?! And Debbie and Leigh are thrilled to now have it adorning their reception wall at their home!
To me, it was a challenge and I hopefully met that challenge...I wanted to give the painting some Love.
Instagram 🆔 Writer Shakti Tiwari
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