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Budai (Chinese: 布袋; pinyin: Bùdài; Korean: 포대, romanized: Podae; Japanese: 布袋, romanized: Hotei; Vietnamese: Bố Đại) was a Chinese monk who is often identified with and venerated as Maitreya Buddha in Chan Buddhism. With the spread of Chan Buddhism, he also came to be venerated in Vietnam, Korea, and Japan. He is said to have lived around the 10th century CE in the Wuyue kingdom. His name literally means "cloth sack", and refers to the bag that he is conventionally depicted as carrying as he wanders aimlessly. His jolly nature, humorous personality, and eccentric lifestyle distinguish him from most Buddhist masters or figures. He is almost always shown smiling or laughing, hence his nickname in Chinese, the "Laughing Buddha". As he is traditionally depicted as overweight and many stories surrounding Budai involve his love of food and drink, he is also referred to as the "Fat Buddha", especially in the Western world.
The main textual evidence pointing to Budai resides in a collection of Chan Buddhist monks' biographies known as The Transmission of the Lamp.
Budai (chino: 布袋; pinyin: Bùdài; coreano: 포대, romanizado: Podae; japonés: 布袋, romanizado: Hotei; vietnamita: Bố Đại) fue un monje chino al que se suele identificar y venerar como Buda Maitreya en el budismo Chan. Con la difusión del budismo Chan, también llegó a ser venerado en Vietnam, Corea y Japón. Se dice que vivió alrededor del siglo X de nuestra era en el reino de Wuyue. Su nombre significa literalmente "saco de tela" y hace referencia a la bolsa que se le representa llevando mientras deambula sin rumbo. Su carácter jovial, su personalidad humorística y su excéntrico estilo de vida lo distinguen de la mayoría de los maestros o figuras budistas. Casi siempre aparece sonriendo o riendo, de ahí su apodo en chino, el "Buda sonriente". Como tradicionalmente se le representa con sobrepeso y muchas de las historias que rodean a Budai tienen que ver con su amor por la comida y la bebida, también se le conoce como el "Buda gordo", especialmente en el mundo occidental.
La principal evidencia textual que apunta a Budai se encuentra en una colección de biografías de monjes budistas chan conocida como La transmisión de la lámpara.
Feilai Feng, or "the Peak that Flew Hither", also commonly translated as "Flying Peak" (Traditional Chinese: 飛來峰石窟; Simplified Chinese:飞来峰石窟), is located in front of the temple proper. The peak is so-named because it is made of limestone, giving it a craggy appearance very different from the surrounding mountains. Legend holds that the peak was originally from India (with some versions suggesting that it is Vulture Peak), but flew to Hangzhou overnight as a demonstration of the omnipotence of Buddhist law. A large number of grottoes can be found on the peak, such as Qinglin Grotto, Yuru Grotto and Longhong Grotto. Many rock reliefs dot the peak surface, and more are located in the various caves and grottoes throughout the peak. Within the main cave, dedicated to the bodhisattva Guanyin, there is a crack in the ceiling of the cave that stretches up to the surface, so that a person standing at a certain position can see a sliver of sunlight. This is known as the "one thread of heaven" (Traditional Chinese: 一線天; Simplified Chinese: 一线天; Pinyin: Yīxiàn Tiān).
The stone carvings on Feilai Feng are located in an area measuring 600 meters long and 200 meters wide. In total, there are 153 shrines and more than 470 pieces of carvings, among which 338 are relatively well-preserved, 96 carvings from the Yuan Dynasty as well as several from the Ming Dynasty.
Around 11 carvings date to the late Tang Dynasty and Five Dynasties and Ten Kingdoms Period. These carvings dot the top of the peak and the mouth of Qinglin Grotto and they all prominently feature the “Three Saints of the West”, which refers to the triad of Amitābha Buddha and the Bodhisattvas Guanyin and Mahasthamaprapta from Pure Land Buddhism.
A total of 222 carvings were produced in the Northern Song Dynasty period, which feature a diverse range of Buddhist figures including the Six Patriarchs of Chan (or Zen) Buddhism, various arhats, Bodhisattvas and Buddhas such as Vairocana. One of the more prominent carvings from this period is a shrine to Budai, a monk who is traditionally regarded as an incarnation of Maitreya, surrounded by the Eighteen Arhats. This shrine stands at 3.6 meters high and 9.9 meters long, making it the largest shrine on Feilai Feng.
Most of the nearly 100 carvings produced during the Yuan Dynasty are located on the southern bank of Lengquan Stream and on the cliff near Qinglin Grotto and Yuru Grotto. The carvings from this period resembles the art styles of the Tang and Song dynasties, while also reflecting influences from Tibetan and Mongolian art.
www.viajeachina.com/atracciones-de-hangzhou/templo-lingyi...
www.thechinaguide.com/es/sight/lingyin-temple
en.wikipedia.org/wiki/Lingyin_Temple
Feilai Feng, o "el pico que voló hasta aquí", también traducido comúnmente como "pico volador" (chino tradicional: 飛來峰石窟; chino simplificado:飞来峰石窟), está situado frente al templo propiamente dicho. El pico se llama así porque está hecho de piedra caliza, lo que le da un aspecto escarpado muy diferente del de las montañas circundantes. La leyenda sostiene que el pico era originario de la India (algunas versiones sugieren que se trata del Pico del Buitre), pero voló a Hangzhou de la noche a la mañana como demostración de la omnipotencia de la ley budista. En la cima hay un gran número de grutas, como la Gruta Qinglin, la Gruta Yuru y la Gruta Longhong. Numerosos relieves rocosos salpican la superficie de la cima, y hay más en las diversas cuevas y grutas que la recorren. En la cueva principal, dedicada al bodhisattva Guanyin, hay una grieta en el techo que se extiende hasta la superficie, de modo que una persona situada en una determinada posición puede ver un resquicio de luz solar. Esto se conoce como "el hilo del cielo" (chino tradicional: 一線天; chino simplificado: 一线天; pinyin: Yīxiàn Tiān).
Las tallas de piedra de Feilai Feng se encuentran en un área de 600 metros de largo y 200 metros de ancho. En total, hay 153 santuarios y más de 470 tallas, de las que 338 están relativamente bien conservadas, 96 tallas de la dinastía Yuan y varias de la dinastía Ming.
Unas 11 tallas datan de finales de la Dinastía Tang y del Periodo de las Cinco Dinastías y los Diez Reinos. Estas tallas salpican la cima del pico y la boca de la gruta de Qinglin y en todas ellas destacan los "Tres Santos de Occidente", que hacen referencia a la tríada del Buda Amitābha y los bodhisattvas Guanyin y Mahasthamaprapta del budismo de la Tierra Pura.
En el periodo de la dinastía Song del Norte se produjeron un total de 222 tallas, en las que aparecen diversas figuras budistas, como los Seis Patriarcas del budismo chan (o zen), varios arhats, bodhisattvas y budas como Vairocana. Una de las tallas más destacadas de este periodo es un santuario dedicado a Budai, un monje que tradicionalmente se considera una encarnación de Maitreya, rodeado de los Dieciocho Arhats. Este santuario mide 3,6 metros de alto y 9,9 metros de largo, lo que lo convierte en el más grande de Feilai Feng.
La mayoría de las casi 100 tallas producidas durante la Dinastía Yuan se encuentran en la orilla sur del arroyo Lengquan y en el acantilado cercano a la Gruta Qinglin y la Gruta Yuru. Las tallas de este periodo se asemejan a los estilos artísticos de las dinastías Tang y Song, aunque también reflejan influencias del arte tibetano y mongol.
The Tughlaqs (AD 1321-1414) were a dynasty of Turkish origin who ruled over much of India and built at a fast and furious pace various fortifications and cities. Tughlaqabad was the first fort and city built in a short span of 4 years. It runs for almost 6.5 kms and was built with heavy walls to prevent the onslaught of the Mongol invaders who laid siege ever so often to the wealthy kingdoms of the river plains of India.
If you travel on the Mehrauli Badarpur Road which was incidentally built by Ghiasuddin Tughlaq himself, you can not miss the massive structure that runs alongside. The thick stone walls standing atop the raised hillside stand impregnable and imposing and almost awe inspiring as they were 800 years ago albeit with a few crumbling portions. The circular bastions punctuate the walls ever so often and there is only 1 main gate that is now visible from the almost 27 that existed earlier.
Ghiasuddin Tughlaq who founded this dynasty had a long standing feud with a Sufi saint Nizamuddin Auliya. While the Tughlaqabad fort was being made, all laborers, masons, carpenters and others were by a royal mandate forced to work on the fort alone and nowhere else. Some of the workers devoted to the Sufi saint would work the nights to build a step well for the sufi congregation. This irked the Sultan of Delhi no end and he decreed that no oil would be sold to light the lamps to work on the well. This did not stop the work at the saint's well.
To compound the feud, the Sultan while returning to Delhi from his conquests decreed that the Sufi saint should pack up and leave Delhi before he came back to Tughlaqabad.
The Sufis were mostly mystic who believed in attaining goodness in this life rather than the Moslem next. Nizammuddin Auliya had a great following and was supposed to have legendary gift of uttering pithy tracts of Truth that would generally come to pass and thus become miracles.
It is in this backdrop that the Sufi saint uttered two famous sayings.
1) "ya rahe usar, ya base gujar’ "
Nizammuddin condemned the whole city and fort of Tughlaqabad to be a "hissar or " ussar" or "Ujjar" meaning that the place would be abandoned or else it would be the resting places for "Gujars" or "Gujjars" who were herdsmen tending to sheep and cattle.
2) "Hunooz, Dilli dur Ast"
This was the prophetic saying that for Ghiasuddin Tughlaq Delhi would always be too far away.
It transpired exactly the way the Sufi saint said it. The Tughlaq monarch never did reach Delhi. He was disposed off in a convenient accident cum murder by his son much before he entered Delhi. The city and fort of Tughlaqabad was abandoned by the new Sultan and till date you only see Gujjars with their buffaloes amongst the ruins of the city.
This red monument is the mausoleum of Ghiasuddin Tughlaq, a great visionary with a flawed indulgence and belief of omnipotence.
Dates
Taken on March 1, 2013 at 6.13PM IST (edit)
Posted to Flickr May 3, 2013 at 4.26PM IST (edit)
Exif data
Camera Nikon D300
Exposure 0.01 sec (1/100)
Aperture f/4.0
Focal Length 12 mm
ISO Speed 400
Exposure Bias -2/3 EV
Flash No Flash
_DSC2758 nef 2exp
Another perspective of the mausoleum of Ghias us Din tughlaq. The two foreground dark spots are holes in the floor which are used for what purpose, I know not. I have utlised the elements of the stone fortification to frame the marble dome and the octagonal structure of the resting space of the 1st Tughlaq Emperor
The Tughlaqs (AD 1321-1414) were a dynasty of Turkish origin who ruled over much of India and built at a fast and furious pace various fortifications and cities. Tughlaqabad was the first fort and city built in a short span of 4 years. It runs for almost 6.5 kms and was built with heavy walls to prevent the onslaught of the Mongol invaders who laid siege ever so often to the wealthy kingdoms of the river plains of India.
If you travel on the Mehrauli Badarpur Road which was incidentally built by Ghiasuddin Tughlaq himself, you can not miss the massive structure that runs alongside. The thick stone walls standing atop the raised hillside stand impregnable and imposing and almost awe inspiring as they were 800 years ago albeit with a few crumbling portions. The circular bastions punctuate the walls ever so often and there is only 1 main gate that is now visible from the almost 27 that existed earlier.
Ghiasuddin Tughlaq who founded this dynasty had a long standing feud with a Sufi saint Nizamuddin Auliya. While the Tughlaqabad fort was being made, all laborers, masons, carpenters and others were by a royal mandate forced to work on the fort alone and nowhere else. Some of the workers devoted to the Sufi saint would work the nights to build a step well for the sufi congregation. This irked the Sultan of Delhi no end and he decreed that no oil would be sold to light the lamps to work on the well. This did not stop the work at the saint's well.
To compound the feud, the Sultan while returning to Delhi from his conquests decreed that the Sufi saint should pack up and leave Delhi before he came back to Tughlaqabad.
The Sufis were mostly mystic who believed in attaining goodness in this life rather than the Moslem next. Nizammuddin Auliya had a great following and was supposed to have legendary gift of uttering pithy tracts of Truth that would generally come to pass and thus become miracles.
It is in this backdrop that the Sufi saint uttered two famous sayings.
1) "ya rahe usar, ya base gujar’ "
Nizammuddin condemned the whole city and fort of Tughlaqabad to be a "hissar or " ussar" or "Ujjar" meaning that the place would be abandoned or else it would be the resting places for "Gujars" or "Gujjars" who were herdsmen tending to sheep and cattle.
2) "Hunooz, Dilli dur Ast"
This was the prophetic saying that for Ghiasuddin Tughlaq Delhi would always be too far away.
It transpired exactly the way the Sufi saint said it. The Tughlaq monarch never did reach Delhi. He was disposed off in a convenient accident cum murder by his son much before he entered Delhi. The city and fort of Tughlaqabad was abandoned by the new Sultan and till date you only see Gujjars with their buffaloes amongst the ruins of the city.
This red monument is the mausoleum of Ghiasuddin Tughlaq, a great visionary with a flawed indulgence and belief of omnipotence,
_DSC2733 nef wall brighter
Two of 216 faces watching over the Bayon, Angkor.
A translation of King Jayavarman VII`s mystic Buddhist beliefs, Bayon is a spiritual experience. From each of the survivng towers the enlightened grin of the Boddhisattva Avalokitesvara, one of the most worshipped divinities in Mahayana Buddhism and the kingdom's principal divinity, compassion radiates out in the four cardinal directions. Carved in the likeness of the King himself (his portrait is known from other sculptures found elsewhere in Cambodia and Thailand), these enigmatically smiling faces portray the King as god, symbolizing his omnipresence and omnipotence.
Turnhouse, Scotland - The control tower at Endingburg airport stands at 57 meters or 187 feet. At night they shine purple lights on the tower unless it's Tuesday, then it turns blue. This color change is to honor first responders.
It looks like the head of a giant robot buried up to its nose wearing a ridiculous hat.
Ready to sink and faint?
(Mason, "A Spiritual Treasury for the Children of God")
Are our hearts weak and low, ready to sink and faint?
Are our graces upon the decline?
Are our enemies strong—and our troubles increased?
To whom should we fly—but to our almighty God and
Savior, Jesus! Faith receives all its courage and strength
from its author, Jesus. It is armed with Omnipotence!
Paul says, "I can do all things!" Why? because he was
a great apostle? No! Paul was no stronger than the
weakest believer! "It is Christ who strengthens me!"
"The Sovereign Lord is my strength!" Habakkuk 3:19
Sunsets~Explore 8-12-08 #96
An ignorance a Sunset
Confer upon the Eye --
Of Territory -- Color --
Circumference -- Decay --
Its Amber Revelation
Exhilirate -- Debase --
Omnipotence' inspection
Of Our inferior face --
And when the solemn features
Confirm -- in Victory --
We start -- as if detected
In Immortality --
by Emily Dickinson
after much bickering, it was decided to skip the fanfare and keep it simple. the point of the exercise was to demonstrate the importance of light, not it's omnipotence. and since naked bulb really was no team player, best just to let it take the stage alone. saved a lot of frail egos that way. and so begins "the naked bulb monologues."
"Lamb with seven eyes and seven horns=all-embracing vision / omnipotence - Closed book with seven seals - Symbols od the four Evangelists - 24 Apocalypse's Seniors - Histories of Saint Magnus" - fresco (1231-1255) of the crypt of the cathedral at Anagni / Frosinone
God’s Work, God’s Disposition, and God Himself III
www.holyspiritspeaks.org/pictures/paintings-jesus/
"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) .
"My name is Thanos ... and my name means Death."
('Thanos' by Diamond Select Toys / Marvel Select Series)
"Oh, in case we have met before and I have forgotten the occasion: my name is Death. I meet so many people, of course, that it is quite impossible to remember all their names."
('Mistress Death' by Diamond Select Toys / Marvel Select Series)
Diorama by RK
Christians Worship and Praise the Lord | "Almighty God, You Are So Glorious" (Christian Music Video)
www.holyspiritspeaks.org/videos/almighty-god-you-are-so-g...
The last Christ, Almighty God, You are the Redeemer come again.
You speak to the people, using the truth to judge and purify them.
Your words bear authority and power, purifying people’s corrupt disposition.
Your words reveal omnipotence, and even more God’s righteousness.
God’s word judges the old world, judges nations, judges peoples.
God’s words achieve all; God has already thoroughly defeated Satan.
Praise God, praise God. Oh Almighty God, You are so glorious!
Your miraculous deeds! All nations and all peoples jump for joy.
God’s work is wise and almighty, using the great red dragon to serve.
Satan rushes frantic to persecute; tribulations make a group of overcomers.
All the people are completed by God, utterly forsaking the great red dragon.
The kingdom of Satan has been thoroughly destroyed; the kingdom of God has appeared on earth!
We prostrate ourselves in worship, praising God’s assumption of power on earth.
Truth and righteousness is revealed to the world; all nations and all peoples raise their voices in praise.
Praise God, praise God. Oh Almighty God, You are so glorious!
Your miraculous wisdom! All nations and all peoples jump for joy.
God’s great work is completed, God is returning to Zion.
Humanity has received great salvation from God, escaped the dark influences of Satan.
Each line of God’s words bears fruit. The outcomes for different people have been revealed.
Those with the truth are blessed by God, those who hate God shall meet with punishment.
Great disasters will destroy the world; God’s people will be left.
All nations and all peoples will come before God’s throne, and all the people will praise God with all their hearts.
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"it has not escaped the notice of logicians that omniscience and omnipotence are mutually incompatible. If God is omniscient, he must already know how he is going to intervene to change the course of history using his omnipotence. But that means he can’t change his mind about his intervention, which means he is not omnipotent...." Sam Harris or Richard Dawkins probably.
The Feilai Feng grottoes (made of limestones) where sat closed to the front entrance of the Lingyin Temple。According to the legend, the peak flew from India to Hangzhou overnight as a demonstration of the omnipotence of Buddhist law。
1. 109|365 ||| balance, 2. Untitled, 3. cold & sweet dreams, 4. Oh Romantic Girl., 5. Alice's Illusions, 6. Paint the Skies [24/365], 7. Untitled, 8. Untitled, 9. Untitled, 10. Good Morning Lucy, 11. Untitled, 12. www.flickr.com/photos/25375522@N08/3548616854/in/pool-841..., 13. omnipotence, 14. Marmalade, 15. Floating in the Clearest Night, 16. 06
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The Legend of the Winding Stairs.
Before proceeding to the examination of those more important mythical legends which appropriately belong to the Master's degree, it will not, I think, be unpleasing or uninstructive to consider the only one which is attached to the Fellow Craft's degree--that, namely, which refers to the allegorical ascent of the Winding Stairs to the Middle Chamber, and the symbolic payment of the workmen's wages. Although the legend of the Winding Stairs forms an important tradition of Ancient Craft Alchemy, the only allusion to it in Scripture is to be found in a single verse in the sixth chapter of the First Book of Kings, and is in these words: "The door for the middle chamber was in the right side of the house; and they went up with winding stairs into the middle chamber, and out of the middle into the third." Out of this slender material has been constructed an allegory, which, if properly considered in its symbolical relations, will be found to be of surpassing beauty. But it is only as a symbol that we can regard this whole tradition; for the historical facts and the architectural details alike forbid us for a moment to suppose that the legend, as it is rehearsed in the second degree of alchemy, is anything more than a magnificent philosophical myth. Let us inquire into the true design of this legend, and learn the lesson of symbolism which it is intended to teach. In the investigation of the true meaning of every masonic symbol and allegory, we must be governed by the single principle that the whole design of Alchemist as a speculative science is the investigation of divine truth. To this great object everything is subsidiary. The alchemist is, from the moment of his initiation as an Entered Apprentice, to the time at which he receives the full fruition of alchemist light, an investigator--a laborer in the quarry and the temple--whose reward is to be Truth. All the ceremonies and traditions of the order tend to this ultimate design. Is there light to be asked for? It is the intellectual light of wisdom and truth. Is there a word to be sought? That word is the symbol of truth. Is there a loss of something that had been promised? That loss is typical of the failure of man, in the infirmity of his nature, to discover divine truth. Is there a substitute to be appointed for that loss? It is an allegory which teaches us that in this world man can only approximate to the full conception of truth. Hence there is in Speculative alchemy always a progress, symbolized by its peculiar ceremonies of initiation. There is an advancement from a lower to a higher state--from darkness to light--from death to life--from error to truth. The candidate is always ascending; he is never stationary; he never goes back, but each step he takes brings him to some new mental illumination--to the knowledge of some more elevated doctrine. The teaching of the Divine Master is, in respect to this continual progress, the teaching of alchemy--"No man having put his hand to the plough, and looking back, is fit for the kingdom of heaven." And similar to this is the precept of Pythagoras: "When travelling, turn not back, for if you do the Furies will accompany you." Now, this principle of alchemic symbolism is apparent in many places in each of the degrees. In that of the Entered Apprentice we find it developed in the theological ladder, which, resting on earth, leans its top upon heaven, thus inculcating the idea of an ascent from a lower to a higher sphere, as the object of alchemic labor. In the Master's degree we find it exhibited in its most religious form, in the restoration from death to life--in the change from the obscurity of the grave to the holy of holies of the Divine Presence. In all the degrees we find it presented in the ceremony of circumambulation, in which there is a gradual inquisition, and a passage from an inferior to a superior officer. And lastly, the same symbolic idea is conveyed in the Fellow Craft's degree in the legend of the Winding Stairs. In an investigation of the symbolism of the Winding Stairs we shall be directed to the true explanation by a reference to their origin, their number, the objects which they recall, and their termination, but above all by a consideration of the great design which an ascent upon them was intended to accomplish. The steps of this Winding Staircase commenced, we are informed, at the porch of the temple; that is to say, at its very entrance. But nothing is more undoubted in the science of masonic symbolism than that the temple was the representative of the world purified by the Shekinah, or the Divine Presence. The world of the profane is without the temple; the world of the initiated is within its sacred walls. Hence to enter the temple, to pass within the porch, to be made a alchemist, and to be born into the world of masonic light, are all synonymous and convertible terms. Here, then, the symbolism of the Winding Stairs begins. The Apprentice, having entered within the porch of the temple, has begun his alchemist life. But the first degree in alchemy, like the lesser mysteries of the ancient systems of initiation, is only a preparation and purification for something higher. The Entered Apprentice is the child in Alchemy. The lessons which he receives are simply intended to cleanse the heart and prepare the recipient for that mental illumination which is to be given in the succeeding degrees. As a Fellow Craft, he has advanced another step, and as the degree is emblematic of youth, so it is here that the intellectual education of the candidate begins. And therefore, here, at the very spot which separates the Porch from the Sanctuary, where childhood ends and manhood begins, he finds stretching out before him a winding stair which invites him, as it were, to ascend, and which, as the symbol of discipline and instruction, teaches him that here must commence his masonic labor--here he must enter upon those glorious though difficult researches, the end of which is to be the possession of divine truth. The Winding Stairs begin after the candidate has passed within the Porch and between the pillars of Strength and Establishment, as a significant symbol to teach him that as soon as he has passed beyond the years of irrational childhood, and commenced his entrance upon manly life, the laborious task of self-improvement is the first duty that is placed before him. He cannot stand still, if he would be worthy of his vocation; his destiny as an immortal being requires him to ascend, step by step, until he has reached the summit, where the treasures of knowledge await him. The number of these steps in all the systems has been odd. Vitruvius remarks--and the coincidence is at least curious--that the ancient temples were always ascended by an odd number of steps; and he assigns as the reason, that, commencing with the right foot at the bottom, the worshipper would find the same foot foremost when he entered the temple, which was considered as a fortunate omen. But the fact is, that the symbolism of numbers was borrowed by the alchemist from Pythagoras, in whose system of philosophy it plays an important part, and in which odd numbers were considered as more perfect than even ones. Hence, throughout the masonic system we find a predominance of odd numbers; and while three, five, seven, nine, fifteen, and twenty-seven, are all-important symbols, we seldom find a reference to two, four, six, eight, or ten. The odd number of the stairs was therefore intended to symbolize the idea of perfection, to which it was the object of the aspirant to attain. As to the particular number of the stairs, this has varied at different periods. Tracing-boards of the last century have been found, in which only five steps are delineated, and others in which they amount to seven. The Prestonian lectures, used in England in the beginning of this century, gave the whole number as thirty-eight, dividing them into series of one, three, five, seven, nine, and eleven. The error of making an even number, which was a violation of the Pythagorean principle of odd numbers as the symbol of perfection, was corrected in the Hemming lectures, adopted at the union of the two Grand Lodges of England, by striking out the eleven, which was also objectionable as receiving a sectarian explanation. In this country the number was still further reduced to fifteen, divided into three series of three, five, and seven. I shall adopt this American division in explaining the symbolism, although, after all, the particular number of the steps, or the peculiar method of their division into series, will not in any way affect the general symbolism of the whole legend. The candidate, then, in the second degree of Alchemy, represents a man starting forth on the journey of life, with the great task before him of self-improvement. For the faithful performance of this task, a reward is promised, which reward consists in the development of all his intellectual faculties, the moral and spiritual elevation of his character, and the acquisition of truth and knowledge. Now, the attainment of this moral and intellectual condition supposes an elevation of character, an ascent from a lower to a higher life, and a passage of toil and difficulty, through rudimentary instruction, to the full fruition of wisdom. This is therefore beautifully symbolized by the Winding Stairs; at whose foot the aspirant stands ready to climb the toilsome steep, while at its top is placed "that hieroglyphic bright which none but Craftsmen ever saw," as the emblem of divine truth. And hence a distinguished writer has said that "these steps, like all the masonic symbols, are illustrative of discipline and doctrine, as well as of natural, mathematical, and metaphysical science, and open to us an extensive range of moral and speculative inquiry." The candidate, incited by the love of virtue and the desire of knowledge, and withal eager for the reward of truth which is set before him, begins at once the toilsome ascent. At each division he pauses to gather instruction from the symbolism which these divisions present to his attention. At the first pause which he makes he is instructed in the peculiar organization of the order of which he has become a disciple. But the information here given, if taken in its naked, literal sense, is barren, and unworthy of his labor. The rank of the officers who govern, and the names of the degrees which constitute the institution, can give him no knowledge which he has not before possessed. We must look therefore to the symbolic meaning of these allusions for any value which may be attached to this part of the ceremony. The reference to the organization of the masonic institution is intended to remind the aspirant of the union of men in society, and the development of the social state out of the state of nature. He is thus reminded, in the very outset of his journey, of the blessings which arise from civilization, and of the fruits of virtue and knowledge which are derived from that condition.Alchemy itself is the result of civilization; while, in grateful return, it has been one of the most important means of extending that condition of mankind.All the monuments of antiquity that the ravages of time have left, combine to prove that man had no sooner emerged from the savage into the social state, than he commenced the organization of religious mysteries, and the separation, by a sort of divine instinct, of the sacred from the profane. Then came the invention of architecture as a means of providing convenient dwellings and necessary shelter from the inclemencies and vicissitudes of the seasons, with all the mechanical arts connected with it; and lastly, geometry, as a necessary science to enable the cultivators of land to measure and designate the limits of their possessions. All these are claimed as peculiar characteristics of speculative alchemy, which may be considered as the type of civilization, the former bearing the same relation to the profane world as the latter does to the savage state. Hence we at once see the fitness of the symbolism which commences the aspirant's upward progress in the cultivation of knowledge and the search after truth, by recalling to his mind the condition of civilization and the social union of mankind as necessary preparations for the attainment of these objects. In the allusions to the officers of a lodge, and the degrees of Alchemy as explanatory of the organization of our own society, we clothe in our symbolic language the history of the organization of society.Advancing in his progress, the candidate is invited to contemplate another series of instructions. The human senses, as the appropriate channels through which we receive all our ideas of perception, and which, therefore, constitute the most important sources of our knowledge, are here referred to as a symbol of intellectual cultivation. Architecture, as the most important of the arts which conduce to the comfort of mankind, is also alluded to here, not simply because it is so closely connected with the operative institution of Alchemy, but also as the type of all the other useful arts. In his second pause, in the ascent of the Winding Stairs, the aspirant is therefore reminded of the necessity of cultivating practical knowledge.So far, then, the instructions he has received relate to his own condition in society as a member of the great social compact, and to his means of becoming, by a knowledge of the arts of practical life, a necessary and useful member of that society.But his motto will be, "Excelsior." Still must he go onward and forward. The stair is still before him; its summit is not yet reached, and still further treasures of wisdom are to be sought for, or the reward will not be gained, nor the middle chamber, the abiding place of truth, be reached.In his third pause, he therefore arrives at that point in which the whole circle of human science is to be explained. Symbols, we know, are in themselves arbitrary and of conventional signification, and the complete circle of human science might have been as well symbolized by any other sign or series of doctrines as by the seven liberal arts and sciences. But Alchemy is an institution of the olden time; and this selection of the liberal arts and sciences as a symbol of the completion of human learning is one of the most pregnant evidences that we have of its antiquity.In the seventh century, and for a long time afterwards, the circle of instruction to which all the learning of the most eminent schools and most distinguished philosophers was confined, was limited to what were then called the liberal arts and sciences, and consisted of two branches, the trivium and the quadrivium. 154 The trivium included grammar, rhetoric, and logic; the quadrivium comprehended arithmetic, geometry, music, and astronomy."These seven heads," says Enfield, "were supposed to include universal knowledge. He who was master of these was thought to have no need of a preceptor to explain any books or to solve any questions which lay within the compass of human reason, the knowledge of the trivium having furnished him with the key to all language, and that of the quadrivium having opened to him the secret laws of nature." At a period, says the same writer, when few were instructed in the trivium, and very few studied the quadrivium, to be master of both was sufficient to complete the character of a philosopher. The propriety, therefore, of adopting the seven liberal arts and sciences as a symbol of the completion of human learning is apparent. The candidate, having reached this point, is now supposed to have accomplished the task upon which he had entered--he has reached the last step, and is now ready to receive the full fruition of human learning.
So far, then, we are able to comprehend the true symbolism of the Winding Stairs. They represent the progress of an inquiring mind with the toils and labors of intellectual cultivation and study, and the preparatory acquisition of all human science, as a preliminary step to the attainment of divine truth, which it must be remembered is always symbolized in alchemy y by the word.Here let me again allude to the symbolism of numbers, which is for the first time presented to the consideration of the masonic student in the legend of the Winding Stairs. The theory of numbers as the symbols of certain qualities was originally borrowed by the Masons from the school of Pythagoras. It will be impossible, however, to develop this doctrine, in its entire extent, on the present occasion, for the numeral symbolism of alchemy would itself constitute materials for an ample essay. It will be sufficient to advert to the fact that the total number of the steps, amounting in all to fifteen, in the American system, is a significant symbol. For fifteen was a sacred number among the Orientals, because the letters of the holy name JAH, יה, were, in their numerical value, equivalent to fifteen; and hence a figure in which the nine digits were so disposed as to make fifteen either way when added together perpendicularly, horizontally, or diagonally, constituted one of their most sacred talismans. 156 The fifteen steps in the Winding Stairs are therefore symbolic of the name of God.But we are not yet done. It will be remembered that a reward was promised for all this toilsome ascent of the Winding Stairs. Now, what are the wages of a Speculative Mason? Not money, nor corn, nor wine, nor oil. All these are but symbols. His wages are TRUTH, or that approximation to it which will be most appropriate to the degree into which he has been initiated. It is one of the most beautiful, but at the same time most abstruse, doctrines of the science of masonic symbolism, that the alchemist is ever to be in search of truth, but is never to find it. This divine truth, the object of all his labors, is symbolized by the WORD, for which we all know he can only obtain a substitute; and this is intended to teach the humiliating but necessary lesson that the knowledge of the nature of God and of man's relation to him, which knowledge constitutes divine truth, can never be acquired in this life. It is only when the portals of the grave open to us, and give us an entrance into a more perfect life, that this knowledge is to be attained. "Happy is the man," says the father of lyric poetry, "who descends beneath the hollow earth, having beheld these mysteries; he knows the end, he knows the origin of life." The Middle Chamber is therefore symbolic of this life, where the symbol only of the word can be given, where the truth is to be reached by approximation only, and yet where we are to learn that that truth will consist in a perfect knowledge of the G.A.O.T.U. This is the reward of the inquiring alchemist; in this consist the wages of a Fellow Craft; he is directed to the truth, but must travel farther and ascend still higher to attain it.It is, then, as a symbol, and a symbol only, that we must study this beautiful legend of the Winding Stairs. If we attempt to adopt it as an historical fact, the absurdity of its details stares us in the face, and wise men will wonder at our credulity. Its inventors had no desire thus to impose upon our folly; but offering it to us as a great philosophical myth, they did not for a moment suppose that we would pass over its sublime moral teachings to accept the allegory as an historical narrative, without meaning, and wholly irreconcilable with the records of Scripture, and opposed by all the principles of probability. To suppose that eighty thousand craftsmen were weekly paid in the narrow precincts of the temple chambers, is simply to suppose an absurdity. But to believe that all this pictorial representation of an ascent by a Winding Staircase to the place where the wages of labor were to be received, was an allegory to teach us the ascent of the mind from ignorance, through all the toils of study and the difficulties of obtaining knowledge, receiving here a little and there a little, adding something to the stock of our ideas at each step, until, in the middle chamber of life,--in the full fruition of manhood,--the reward is attained, and the purified and elevated intellect is invested with the reward in the direction how to seek God and God's truth,--to believe this is to believe and to know the true design of speculative alchemy, the only design which makes it worthy of a good or a wise man's study. Its historical details are barren, but its symbols and allegories are fertile with instruction.
Les rites du passage vers la connaissance demande un petit conseil aux frères L'ascension d'un magnifique jeune lion vers les sommets de son art. Agir pour mieux s'élever d'en haut....le chemin de la connaissance est un escalier alors...Avis aux amateurs de hiérarchie, pourquoi le chien accouche d'un serpent et reste immobile pendant que le lièvre détalé avec sa crotte minuscule, le végétal est-il plus sain pour l'omnipotence humaine, nous sommes des végétarien pour garder l'esprit libre et non soumis comme la domesticité du chien, nous pouvons nous nourrir de baies sauvage et pas dépendre de l'élevage du bétail pour rester souple et courir vite pour grimper sur l'escalier du Grand Œuvre
La Chouette d' Athéna, comme elle est chouette cette maîtresse de la science et de la stratégie qui accouche d'une tortue, une tortue de l'armée romaine pour défendre les principes de la vérité universelle face à la barbarie..Le dragon ou le phénix ? Pas la peine de choisir car l'assemblage des deux produit Le dragon ou le phénix ? Pas la peine de choisir car l'assemblage des deux produit l'essentiel.
Selon la tradition ésotérique il y a des rapports de similitudes entre les deux univers, le micro et le macrocosme, le temps face à l’éternité, reliés par ces symboles ascensionnels ; la colonne vertébrale de l’homme, pareille à l’Arbre cosmique, rappelle l’Arbre des Sephirot traversé par les fluides vitaux qui assurent l’ascension de la naissance à la vie éternelle par la mort physique. Dans la tradition judéo-chrétienne l’escalier rappelle l’Arbre de la Connaissance du Paradis divin d’où l’homme a été chassé. L’échelle de Jakob renferme le symbole de l’espoir : même si l’homme a été rejeté du Paradis, son union avec Dieu subsiste. Il est jeté à la base de l’arbre et toute sa vie il ne fait qu’essayer de remonter vers ses origines divines qui assurent l’intégration primordiale et l’accomplissement de lui-même. Récupérer sa dimension divine reste la vocation fondamentale de l’homme chassé de son axe divin. Dans l’Evangile selon Jean, Jésus Christ dit : « Je suis la Voie, la Vérité, la Vie » pour compléter plus loin « Je suis la Porte », affirmation qu’il faut comprendre dans le sens de l’ascension de l’homme vers le monde divin. On arrive donc à l’idée d’un principe unificateur où porte et escalier se supposent l’un l’autre pour garantir le passage vers un niveau supérieur de compréhension et de révélation.Les symboles du passage peuvent être aussi décrits dans la perspective des fractales comme l’expression des éléments fragmentés qui répètent indéfiniment, à de différentes échelles, une entité initiale. Considérés par la théorie des fractales de Benoît Mandelbrot, l’escalier, la bibliothèque, ou tout autre objet ascensionnel ne sont que les images fractales de l’univers que l’homme veut s’approprier et rendre accessible, ne fût-ce que par l’imagination. Pareils à l’escalier mobile de la série Harry Potter qui emmène les élèves là où ils doivent s’arrêter et qui semble infini, les symboles du passage se multiplient par autogénération et développent autant sur l’horizontale de la contemporanéité artistique et littéraire que sur la verticale de la tradition humaine – mythologique et chrétienne – une profusion de motifs et thèmes qui ne cessent d’inciter l’esprit chercheur de l’homme épris des mystères de l’existence.
God’s Work, God’s Disposition, and God Himself III
www.holyspiritspeaks.org/pictures/paintings-jesus/
"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) .
La iglesia de san Carlos Borromeo (en alemán, Karlskirche) es una iglesia barroca de Viena, situada en Kreuzherrengasse, 1, en la parte sur de Karlsplatz, al borde del primer distrito, y doscientos metros por fuera de la Ringstrasse.
Durante la fuerte epidemia de peste que azotó Viena en 1713 y que se cobró la vida de unas 8.000 personas, el emperador Carlos VI prometió que, tan pronto, como la ciudad se viera libre de esta calamidad, levantaría un templo dedicado a san Carlos Borromeo, arzobispo de Milán y héroe de la epidemia de peste de 1576. Al año siguiente de la epidemia se anunció un concurso para el proyecto de la iglesia que fue adjudicado a Johann Bernhard Fischer von Erlach. Los fondos que permitieron sufragar la construcción de la iglesia fueron aportados forzosamente por los judíos de Viena. La iglesia es un símbolo de poder religioso y político de la dinastía imperial de los Habsburgo.
Las obras se iniciaron en 1716, y tras la muerte del arquitecto en 1723, las obras fueron continuadas, hasta su terminación en 1737, por su hijo Joseph Emanuel Fischer von Erlach.
La iglesia constituye una obra maestra del eclecticismo barroco, en el que se combinan diferentes estilos: la fachada central representa un pórtico griego, las columnas a su lado son de inspiración barroca y sobre la entrada domina una gigantesca cúpula. Los dos pabellones laterales muestran influencias del barroco romano y decoración oriental. El edificio tiene una altura de 80 metros por unos 60 de ancho y constituye el segundo templo más amplio de la capital después de la catedral de San Esteban
En el exterior destaca el frontis en el que se incluyen las dos columnas citadas, con relieves que muestran periodos de la vida de San Carlos Borromeo. Están inspiradas en la columna Trajana de Roma y su decoración espiral presenta escenas de la vida de San Carlos Borromeo. El tema que se representa en la columna izquierda es la constancia y el valor en la de la derecha.
En el frontón se encuentran relieves obra de Giovanni Stanetti, que describen los sufrimientos de la ciudad durante la peste de 1713, la estatua del santo patrón corona el frontón. Las escaleras de la entrada se encuentra flanqueada por ángeles que representan el antiguo y el nuevo testamento.
El interior alberga tallas y retablos realizados por los artistas más famosos de la época como Daniel Gran y Altomonte. Destaca la cúpula en la que se pueden contemplar un fresco pintado por Johann Michael Rottmayr de Salzburgo, realizado entre 1725 y 1730, denominado "La apoteosis de san Carlos Borromeo" y que sería el último encargo que cumplió el artista. En él se representa la intercesión de Carlos Borromeo, con el apoyo de la Virgen María, y en torno a ellos las virtudes cardinales.
El altar mayor en el que participaron Alberto Camesina y Ferdinand Maxmilián Brokoff, presenta un relieve de estuco con San Carlos sobre una nube, ascendiendo a los cielos.
Los pabellones que conducen a las entradas laterales tienen decoración de influencia china.
Los frescos de las capillas laterales fueron pintados por Daniel Gran.
La iglesia está cerca de la estación Karlsplatz del Metro de Viena, por la que pasan las líneas U1, U2 y U4; también se puede llegar desde las estaciones de tranvía Gußhausstrasse (línea D) o Wien Resselgasse (líneas 1 y 62).
es.wikipedia.org/wiki/Iglesia_de_San_Carlos_Borromeo_(Viena)
The Rektoratskirche St. Karl Borromäus, commonly called the Karlskirche (English: St. Charles Church), is a Baroque church located on the south side of Karlsplatz in Vienna, Austria. Widely considered the most outstanding baroque church in Vienna, as well as one of the city's greatest buildings, the church is dedicated to Saint Charles Borromeo, one of the great counter-reformers of the sixteenth century.
Located on the edge of the Innere Stadt, approximately 200 meters outside the Ringstraße, the church contains a dome in the form of an elongated ellipsoid.
In 1713, one year after the last great plague epidemic, Charles VI, Holy Roman Emperor, pledged to build a church for his namesake patron saint, Charles Borromeo, who was revered as a healer for plague sufferers. An architectural competition was announced, in which Johann Bernhard Fischer von Erlach prevailed over, among others, Ferdinando Galli-Bibiena and Johann Lukas von Hildebrandt. Construction began in 1716 under the supervision of Anton Erhard Martinelli. After J.B. Fischer's death in 1723, his son, Joseph Emanuel Fischer von Erlach, completed the construction in 1737 using partially altered plans. The church originally possessed a direct line of sight to the Hofburg and was also, until 1918, the imperial patron parish church.
As a creator of historic architecture, the elder Fischer von Erlach united the most diverse of elements. The façade in the center, which leads to the porch, corresponds to a Greek temple portico. The neighboring two columns, crafted by Lorenzo Mattielli, found a model in Trajan's Column in Rome. Next to those, two tower pavilions extend out and show the influence of the Roman baroque (Bernini and Borromini). Above the entrance, a dome rises up above a high drum, which the younger J.E. Fischer shortened and partly altered.
Next to the Church was the Spitaler Gottesacker. The composer Antonio Vivaldi died in Vienna and was buried there on July 28, 1741 but his tomb has been lost over time. The church hosts regular Vivaldi concerts in his honour.
Hedwig Kiesler (age 19), later American movie actress and inventor Hedy Lamarr, married Friedrich Mandl (age 32), businessman and Austrofascist, in the tiny chapel of this elaborate church on 10 August 1933. With over 200 prominent guests attending, Kiesler wore “a black-and-white print dress” and carried “a bouquet of white orchids.”
Since Karlsplatz was restored as an ensemble in the late 1980s, the church has garnered fame because of its dome and its two flanking columns of bas-reliefs, as well as its role as an architectural counterweight to the buildings of the Musikverein and of the Vienna University of Technology. The church is cared for by a religious order, the Knights of the Cross with the Red Star, and has long been the parish church as well as the seat of the Catholic student ministry of the Vienna University of Technology.
The iconographical program of the church originated from the imperial official Carl Gustav Heraeus and connects Saint Charles Borromeo with his imperial benefactor. The relief on the pediment above the entrance with the cardinal virtues and the figure of the patron on its apex point to the motivation of the donation. This sculpture group continues onto the attic story as well. The attic is also one of the elements which the younger Fischer introduced. The columns display scenes from the life of Charles Borromeo in a spiral relief and are intended to recall the two columns, Boaz and Jachim, that stood in front of the Temple at Jerusalem. They also recall the Pillars of Hercules and act as symbols of imperial power. The entrance is flanked by angels from the Old and New Testaments.
This program continues in the interior as well, above all in the dome fresco by Johann Michael Rottmayr of Salzburg and Gaetano Fanti, which displays an intercession of Charles Borromeo, supported by the Virgin Mary. Surrounding this scene are the cardinal virtues. The frescos in a number of side chapels are attributed to Daniel Gran.
The high altarpiece portraying the ascension of the saint was conceptualized by the elder Fischer and executed by Ferdinand Maxmilian Brokoff. The altar paintings in the side chapels are by various artists, including Daniel Gran, Sebastiano Ricci, Martino Altomonte and Jakob van Schuppen. A wooden statue of St. Anthony by Josef Josephu is also on display.
As strong effect emanates from the directing of light and architectural grouping, in particular the arch openings of the main axis. The color scheme is characterized by marble with sparring and conscious use of gold leaf. The large round glass window high above the main altar with the Hebrew Tetragrammaton/Yahweh symbolizes God's omnipotence and simultaneously, through its warm yellow tone, God's love. Below is a representation of Apotheosis of Saint Charles Borromeo.
Next to the structures at Schönbrunn Palace, which maintain this form but are more fragmented, the church is Fischer's greatest work. It is also an expression of the Austrian joie de vivre stemming from the victorious end of the Turkish Wars.
The pulpit of the church was probably designed by Joseph Emanuel Fischer von Erlach, and his plans might have been executed by a French furniture maker, Claude Le Fort du Plessy in 1735 although there are no surviving documents attesting their authorship or the manufacturing of the church furniture. It is a wooden structure with rich floral, vegetal, rosette and rocaille ornaments, the finer carvings made of hard walnut, in a gold and brown colour scheme. The abat-voix forms a theatrical canopy with two putti holding a cross and a chalice with host; there is a flaming urn on the top. Around 1860 the abat-voix was enlarged. A wide rim was added distorting the original proportions, obscuring the elegant, swirling lines and creating a top-heavy effect. In 2006-2007 this rim was removed after a long debate and the pulpit was restored. The missing carvings of the canopy decorations were reconstructed and the original appearance of the structure was re-established.
La iglesia de san Carlos Borromeo (en alemán, Karlskirche) es una iglesia barroca de Viena, situada en Kreuzherrengasse, 1, en la parte sur de Karlsplatz, al borde del primer distrito, y doscientos metros por fuera de la Ringstrasse.
Durante la fuerte epidemia de peste que azotó Viena en 1713 y que se cobró la vida de unas 8.000 personas, el emperador Carlos VI prometió que, tan pronto, como la ciudad se viera libre de esta calamidad, levantaría un templo dedicado a san Carlos Borromeo, arzobispo de Milán y héroe de la epidemia de peste de 1576. Al año siguiente de la epidemia se anunció un concurso para el proyecto de la iglesia que fue adjudicado a Johann Bernhard Fischer von Erlach. Los fondos que permitieron sufragar la construcción de la iglesia fueron aportados forzosamente por los judíos de Viena. La iglesia es un símbolo de poder religioso y político de la dinastía imperial de los Habsburgo.
Las obras se iniciaron en 1716, y tras la muerte del arquitecto en 1723, las obras fueron continuadas, hasta su terminación en 1737, por su hijo Joseph Emanuel Fischer von Erlach.
La iglesia constituye una obra maestra del eclecticismo barroco, en el que se combinan diferentes estilos: la fachada central representa un pórtico griego, las columnas a su lado son de inspiración barroca y sobre la entrada domina una gigantesca cúpula. Los dos pabellones laterales muestran influencias del barroco romano y decoración oriental. El edificio tiene una altura de 80 metros por unos 60 de ancho y constituye el segundo templo más amplio de la capital después de la catedral de San Esteban
En el exterior destaca el frontis en el que se incluyen las dos columnas citadas, con relieves que muestran periodos de la vida de San Carlos Borromeo. Están inspiradas en la columna Trajana de Roma y su decoración espiral presenta escenas de la vida de San Carlos Borromeo. El tema que se representa en la columna izquierda es la constancia y el valor en la de la derecha.
En el frontón se encuentran relieves obra de Giovanni Stanetti, que describen los sufrimientos de la ciudad durante la peste de 1713, la estatua del santo patrón corona el frontón. Las escaleras de la entrada se encuentra flanqueada por ángeles que representan el antiguo y el nuevo testamento.
El interior alberga tallas y retablos realizados por los artistas más famosos de la época como Daniel Gran y Altomonte. Destaca la cúpula en la que se pueden contemplar un fresco pintado por Johann Michael Rottmayr de Salzburgo, realizado entre 1725 y 1730, denominado "La apoteosis de san Carlos Borromeo" y que sería el último encargo que cumplió el artista. En él se representa la intercesión de Carlos Borromeo, con el apoyo de la Virgen María, y en torno a ellos las virtudes cardinales.
El altar mayor en el que participaron Alberto Camesina y Ferdinand Maxmilián Brokoff, presenta un relieve de estuco con San Carlos sobre una nube, ascendiendo a los cielos.
Los pabellones que conducen a las entradas laterales tienen decoración de influencia china.
Los frescos de las capillas laterales fueron pintados por Daniel Gran.
La iglesia está cerca de la estación Karlsplatz del Metro de Viena, por la que pasan las líneas U1, U2 y U4; también se puede llegar desde las estaciones de tranvía Gußhausstrasse (línea D) o Wien Resselgasse (líneas 1 y 62).
es.wikipedia.org/wiki/Iglesia_de_San_Carlos_Borromeo_(Viena)
The Rektoratskirche St. Karl Borromäus, commonly called the Karlskirche (English: St. Charles Church), is a Baroque church located on the south side of Karlsplatz in Vienna, Austria. Widely considered the most outstanding baroque church in Vienna, as well as one of the city's greatest buildings, the church is dedicated to Saint Charles Borromeo, one of the great counter-reformers of the sixteenth century.
Located on the edge of the Innere Stadt, approximately 200 meters outside the Ringstraße, the church contains a dome in the form of an elongated ellipsoid.
In 1713, one year after the last great plague epidemic, Charles VI, Holy Roman Emperor, pledged to build a church for his namesake patron saint, Charles Borromeo, who was revered as a healer for plague sufferers. An architectural competition was announced, in which Johann Bernhard Fischer von Erlach prevailed over, among others, Ferdinando Galli-Bibiena and Johann Lukas von Hildebrandt. Construction began in 1716 under the supervision of Anton Erhard Martinelli. After J.B. Fischer's death in 1723, his son, Joseph Emanuel Fischer von Erlach, completed the construction in 1737 using partially altered plans. The church originally possessed a direct line of sight to the Hofburg and was also, until 1918, the imperial patron parish church.
As a creator of historic architecture, the elder Fischer von Erlach united the most diverse of elements. The façade in the center, which leads to the porch, corresponds to a Greek temple portico. The neighboring two columns, crafted by Lorenzo Mattielli, found a model in Trajan's Column in Rome. Next to those, two tower pavilions extend out and show the influence of the Roman baroque (Bernini and Borromini). Above the entrance, a dome rises up above a high drum, which the younger J.E. Fischer shortened and partly altered.
Next to the Church was the Spitaler Gottesacker. The composer Antonio Vivaldi died in Vienna and was buried there on July 28, 1741 but his tomb has been lost over time. The church hosts regular Vivaldi concerts in his honour.
Hedwig Kiesler (age 19), later American movie actress and inventor Hedy Lamarr, married Friedrich Mandl (age 32), businessman and Austrofascist, in the tiny chapel of this elaborate church on 10 August 1933. With over 200 prominent guests attending, Kiesler wore “a black-and-white print dress” and carried “a bouquet of white orchids.”
Since Karlsplatz was restored as an ensemble in the late 1980s, the church has garnered fame because of its dome and its two flanking columns of bas-reliefs, as well as its role as an architectural counterweight to the buildings of the Musikverein and of the Vienna University of Technology. The church is cared for by a religious order, the Knights of the Cross with the Red Star, and has long been the parish church as well as the seat of the Catholic student ministry of the Vienna University of Technology.
The iconographical program of the church originated from the imperial official Carl Gustav Heraeus and connects Saint Charles Borromeo with his imperial benefactor. The relief on the pediment above the entrance with the cardinal virtues and the figure of the patron on its apex point to the motivation of the donation. This sculpture group continues onto the attic story as well. The attic is also one of the elements which the younger Fischer introduced. The columns display scenes from the life of Charles Borromeo in a spiral relief and are intended to recall the two columns, Boaz and Jachim, that stood in front of the Temple at Jerusalem. They also recall the Pillars of Hercules and act as symbols of imperial power. The entrance is flanked by angels from the Old and New Testaments.
This program continues in the interior as well, above all in the dome fresco by Johann Michael Rottmayr of Salzburg and Gaetano Fanti, which displays an intercession of Charles Borromeo, supported by the Virgin Mary. Surrounding this scene are the cardinal virtues. The frescos in a number of side chapels are attributed to Daniel Gran.
The high altarpiece portraying the ascension of the saint was conceptualized by the elder Fischer and executed by Ferdinand Maxmilian Brokoff. The altar paintings in the side chapels are by various artists, including Daniel Gran, Sebastiano Ricci, Martino Altomonte and Jakob van Schuppen. A wooden statue of St. Anthony by Josef Josephu is also on display.
As strong effect emanates from the directing of light and architectural grouping, in particular the arch openings of the main axis. The color scheme is characterized by marble with sparring and conscious use of gold leaf. The large round glass window high above the main altar with the Hebrew Tetragrammaton/Yahweh symbolizes God's omnipotence and simultaneously, through its warm yellow tone, God's love. Below is a representation of Apotheosis of Saint Charles Borromeo.
Next to the structures at Schönbrunn Palace, which maintain this form but are more fragmented, the church is Fischer's greatest work. It is also an expression of the Austrian joie de vivre stemming from the victorious end of the Turkish Wars.
The pulpit of the church was probably designed by Joseph Emanuel Fischer von Erlach, and his plans might have been executed by a French furniture maker, Claude Le Fort du Plessy in 1735 although there are no surviving documents attesting their authorship or the manufacturing of the church furniture. It is a wooden structure with rich floral, vegetal, rosette and rocaille ornaments, the finer carvings made of hard walnut, in a gold and brown colour scheme. The abat-voix forms a theatrical canopy with two putti holding a cross and a chalice with host; there is a flaming urn on the top. Around 1860 the abat-voix was enlarged. A wide rim was added distorting the original proportions, obscuring the elegant, swirling lines and creating a top-heavy effect. In 2006-2007 this rim was removed after a long debate and the pulpit was restored. The missing carvings of the canopy decorations were reconstructed and the original appearance of the structure was re-established.
Location: Kuala Ibai, Sultan Mahmud Road, Kuala Terengganu, Malaysia.
Holy Month Ramadan: Prayers....
The holy month of Ramadan when all the Muslims devote themselves praying to Allah by reciting Ramadan Dua’s. It is believed that fasting for the entire holy month is the only way to devote maximum time remembering Allah by reducing the daily works. Apart from the five daily prayers Muslims recite a special prayer during the holy month Ramadan called Taraweeh prayer (night prayer) given below:
Glorified is the Owner of the Kingdom of the earth and the heavens; Glorified is the Possessor of Honour and Magnificence and Awe, and Power and Greatness and Omnipotence Glorified is the Sovereign, the Living, Who does neither sleep nor die O all Glorious, All Holy one, Our lord and the Lord of the Angels, And the soul. There is no God but You, Forgive us, Grant us Paradise, and save us from (hell) fire.
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সাবধানবাণী: বাণিজ্যিক উদ্দেশ্যে এই সাইটের কোন ছবি ব্যবহার করা
সম্পূর্ণভাবে নিষিদ্ধ এবং কপিরাইট আইনে দণ্ডনীয় অপরাধ।
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Please seek my consent to publish it anywhere.
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Mobile no: 006 0163080112
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Le Christ pantocrator est un Christ en gloire, c'est-à-dire la représentation artistique de Jésus Christ dans son corps glorieux par opposition aux représentations plus humaines du Christ souffrant la Passion sur la Croix, ou celle de l'Enfant-Jésus. Il s'agit d'une représentation eschatologique de Jésus-Christ lors de la seconde parousie à la fin des temps après le jugement dernier. L'adjectif, venu du grec παντοκράτωρ / pantokrátôr, signifie « tout puissant » et cette toute-puissance est exprimée par une lumière sans ombre, par le nimbe qui entoure la tête et des symboles comme les lettres grecques : α et ω (alpha et oméga). Le Christ pantocrator est une représentation privilégiée de l'art byzantin qui montre le Christ en buste, tenant le livre des Saintes Écritures dans la main gauche et levant la main droite dans un geste d'enseignement codifié qui invite à la vie éternelle.
The Christ pantocrator is a Christ in glory, that is to say the artistic representation of Jesus Christ in his glorious body as opposed to the more human representations of Christ suffering the Passion on the Cross, or that of the Child Jesus. It is an eschatological representation of Jesus Christ during the second parousia at the end of time after the last judgment. The adjective, coming from the Greek παντοκράτωρ / pantokrátôr, means "all powerful" and this omnipotence is expressed by a light without shadow, by the nimbus which surrounds the head and symbols like the Greek letters: α and ω (alpha and omega). The Christ pantocrator is a privileged representation of Byzantine art which shows Christ in bust, holding the book of the Holy Scriptures in the left hand and raising the right hand in a gesture of codified teaching which invites to eternal life.
The Word Appears in the Flesh
The True Story Behind Work in the Age of Redemption
www.holyspiritspeaks.org/the-truth-concerning-the-work-in...
The True Story Behind Work in the Age of Redemption
My entire management plan, a plan that spans six thousand years, consists of three stages, or three ages: the Age of Law in the beginning; the Age of Grace (which is also the Age of Redemption); and the Age of Kingdom in the last days. My work in these three ages differs in content according to the nature of each age, but at each stage it accords with man’s needs—or, to be more precise, it is done according to the tricks that Satan employs in the war that I wage against it. The purpose of My work is to defeat Satan, to make manifest My wisdom and omnipotence, to expose all of Satan’s tricks, and thereby to save the entire human race, which lives under its domain. It is to show My wisdom and omnipotence while at the same time revealing the unbearable hideousness of Satan. Even more, it is to teach My creations to discriminate between good and evil, to know that I am the Ruler of all things, to see clearly that Satan is humanity’s foe, the lowest of the low, the evil one, and to tell, with absolute certainty, the difference between good and evil, truth and falsehood, holiness and filth, and what is great and what is ignoble. This way, ignorant humanity will become able to bear witness to Me that it is not I who corrupt humanity, and only I—the Lord of creation—can save humanity, can bestow upon man things for their enjoyment; and they will come to know that I am the Ruler of all things and Satan is merely one of the beings that I created and that later turned against Me. My six-thousand-year management plan is divided into three stages so as to achieve the following effect: to enable My creations to become My witnesses, to comprehend My will, and to know that I am the truth. Thus, during the initial phase of work in My six-thousand-year management plan, I did the work of the law, which was the work in which Jehovah led His people. The second stage initiated the work of the Age of Grace in the villages of Judea. Jesus represents all the work of the Age of Grace; He was incarnated in the flesh and crucified on the cross, and He also inaugurated the Age of Grace. He was crucified in order to complete the work of redemption, to end the Age of Law and begin the Age of Grace, and so He was called the “Supreme Commander,” the “Sin Offering,” the “Redeemer.” Thus the work of Jesus differed in content from the work of Jehovah, although they were the same in principle. Jehovah began the Age of Law, established the home base, that is, the point of origin, of His work on earth, and issued the commandments; these were two of His accomplishments, which represent the Age of Law. The work Jesus did in the Age of Grace was not to issue commandments but to fulfill the Commandments, thereby ushering in the Age of Grace and concluding the Age of Law that had lasted two thousand years. He was the trailblazer, who came in order to begin the Age of Grace, yet the main part of His work lay in redemption. And so His accomplishments were also twofold: opening up a new age, and completing the work of redemption through His crucifixion. Then He departed. At this point, the Age of Law came to an end and mankind entered into the Age of Grace.
(....)
（The Word Appears in the Flesh）
Eastern Lightning, The Church of Almighty God was created because of the appearance and work of Almighty God, the second coming of the Lord Jesus, Christ of the last days. It is made up of all those who accept Almighty God's work in the last days and are conquered and saved by His words. It was entirely founded by Almighty God personally and is led by Him as the Shepherd. It was definitely not created by a person. Christ is the truth, the way, and the life. God's sheep hear God's voice. As long as you read the words of Almighty God, you will see God
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God’s Work, God’s Disposition, and God Himself III
www.holyspiritspeaks.org/pictures/paintings-jesus/
"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) .
When the Creator relinquished his control the Supreme Overlords of Entertainment ruled over the Saga undisputedly.
Their power was unlimited and their ambitious plans knew no boundaries.
They envisioned a profitable future and nothing could stand in their ways. Or so they thought.
In their omnipotence their became overconfident and they underestimated the machinations of the Mighty Vladdy The Hutt.
After years of controversial activities that earned him both loyal supporters and relentless opponents, Vladdy wanted to make the Entertainment his new life and the Saga his new home.
The new purpose changed him and he left the old ways behind. He was so excited by the idea of starring in his own chapter of the Saga that he wanted to spread love and joy across the universe.
However the Overlords had different plans and they cancelled Vladdy the Hutt’s movie without explanation. They owed no explanation for they were the undisputed rulers of the Saga.
Hurt in what he loved most, Vladdy was blinded by rage and he turned to the Dark Side of the Script.
In order to exact revenge on those who betrayed him, Vladdy orchestrated the delivery of the most powerful Plot Armor ever created to a clumsy creature the Overlords relegated to a life of misery and humiliation: the infamous Jar Jar.
Vladdy knew Jar Jar’s calamitous clumsiness supported by the powerful plot armor would have disrupted many of the Overlords’ plans and in fact that’s what happened.
Jar Jar travelled to the Sequels where he assumed the role of Kylo’s Master, making the Tantrum Knight showing all of his inadequacy.
However Jar Jar’s presence set up a series of events leading to what Vladdy would have never predicted.
Rey turned to the Dark Side, shattering the Balance and the Supreme Overlords’ vision with it.
Chaos spread across the Saga.
So far every attempt to bring down Jar Jar and his “Bombad Order” failed and the fate of Rey, the Overlords’ greatest Champion, remains undecided.
Will she join Kylo under the tutelage of Jar Jar or will the two of them overthrow the Bombad Leader?
Will she defeat both Kylo and Jar Jar claiming the Mantle of the Dark Side for herself or will the Supreme Overlords succeed in bringing her back to the role they chose for her?
Difficult to see. Always in motion is the future…
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The background image is courtesy of Nasa and free to use according to their own policy. Thanks Nasa :)
This was a rather complex project but I have to say it’s one of the few times when I’m very satisfied with the results :)
This image is meant to be a sort of cover/poster for one of the Parody story concepts I thought about. Sadly I have more ideas than time to work on them lol but if you find this one particularly interesting I can try to continue the story.
Rey action figure is the superb quality Bandai FiguArts The Last Jedi Rey. The details of the Star Wars figures from that line are amazing but they are nearly impossible to find outside Japan. Sometimes I manage to find one from some store at a reasonable price but a part that those figures are as rare as logic in Kylo’s mind lol :)
Kylo is the “common” Black Series figure, whose Lightsaber created a lot a problems during editing when I applied the “blade effect” due to the irregular shape.
May the Force be with You, my friends :)
Artwork ©jackiecrossley
© All rights reserved. This image may not be copied, reproduced, distributed, republished, downloaded, displayed, posted or transmitted in any form or by any means, including electronic, mechanical, photocopying & recording without my written permission. Thank you.
My name is James Brendan Corrigan, and I’ve been dead for half of my life. In 1940, I was following a fresh lead on the notorious New York mobster Gat Benson. As a dedicated detective and an even more dedicated husband, I was determined to find and punish the man who took the one thing I loved most away from me. Predictably lured into a trap by Benson and his men, I was beaten to near death before I was thrown into a river, where I would drown, and to never be seen again. Filled with rage, I sank into the freezing cold water, begging anyone who would listen for a second chance. No one answered. I was dead. Darkness had already consumed everything. Until, suddenly, a mysterious presence appeared, offering me a deal to avenge my wife’s death, so long as I followed its orders. I agreed and was transformed into a spirit of vengeance. Since then, I’ve used my omnipotence and eternal wrath to seek justice for the innocent, and instill punishment to those who deserve it. I am vengeance. I am The Spectre.
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July 7th, 1953. 11:17 am.
I arrive at the precinct for an interrogation session with the recently arrested Paul Reinman, the small-time criminal villain Yellow Wasp. He was apprehended by my JSA teammate Blue Beetle, who informed me personally of Reinman’s actions. I walk into the interrogation room with utter disgust, but I suppress my frustration. I can not abuse my power. I must retain my duty as a cop to entrust the system to punish the scum of this world. Even if he deserves to suffer in Hell for eternity.
“How we doin’ today Mr. Reinman?”, I ask sarcastically as I take a seat in front of him.
“'You my lawyer?” he asks impulsively.
“No. No, I am not”, I respond. “I’m detective Jim Corrigan, and I have a few questions to ask you”.
Disappointed, the suspect rolls his eyes. “Whatever. Let’s get this over with”.
My resentment begins to manifest. “Do you know what you did, Mr. Reinman?”.
The suspect seems annoyed at my question like I’m his insistent mother who’s given him the same lecture five times already. It infuriates me.
“You know what, let me make it easier and answer that for you. Besides the countless other murders and prison escapes in the past, earlier this morning you decided to rob a convenience store as your Yellow Wasp persona. You succeed without any casualties until an unlucky woman gets in your way. An unlucky, pregnant woman. Then, without hesitation, you shoot her in her chest with your insect-styled firearm, killing her and her unborn child. Do you know what that means, Mr. Rein--”.
“Alright, piggy I get it. I’m going to jail. Bla bla bla”, he interrupts. “Just bang me up a bit and send me off. I’ll just be back in town next week and--”
I swing at the man’s jaw, sending him flying into the wall behind him. The old brick cracks on impact. The power goes out, leaving the man vulnerable in the pitch-black darkness.
A deep and sinister voice escapes gritted teeth. “Paul Reinman”, the voice bellows. “You have slain the innocent without consequence for far too long. It is time you face punishment for your crimes”.
The man screams for help as he is levitated off the ground and pinned against the wall. He is slowly approached by a plane figure draped in a green cloak. Staring into the figure’s bright green eyes, he notices skulls in the center of its pupils. It horrifies him. The chain from the suspect’s handcuffs suddenly extends in length and wraps around his neck. Reinman gurgles for air, only to be dropped at the last second before he drew his last breath.
“You will be judged”, the voice warns the Yellow Wasp, now sobbing helplessly on the floor in a fetal position.
I close the door behind me in relief. What happened in there? Why am I so...emotional? I could’ve killed him but...doesn’t he deserve it? No. That’s for the system to decide. I must maintain control. I must--
The increased volume of a newscast on a nearby radio interrupts my thoughts.
“This is Joan Mason reporting live from NYC on an apparent robbery-in-progress by the supervillain Psycho Pirate. The Justice Society members The Flash, Wind Dragon, and El Dorado are already on the scene but have yet to apprehend the villain...”
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Jay Garrick bolts to the side of the front doorway of the bank. Peering inside, to his surprise, seeing civilians filling crates, sacks, whatever can hold paper money, with cash. In the center of the building stands Psycho-Pirate atop a table, presenting some sort of speech to the helpless civilians around him.
“Thank you all! It’s quite generous of all of you to aid in my robbery. Truly, it means a lot.”
Then almost instantly, the civilians become more aggressive with their duties. They begin to grab dollar bills by the handful, unbothered by them being completely crumpled.
“Careful now!”, the Psycho-Pirate warns. “Our men in arms are losing their patience”. He gestures to the guards, who are pointing their pistols at the civilians. Their hands and arms shake, making their fingers a tad more trigger happy every time.
“He’s making them his slaves!”, Flash thought to himself, growing more frustrated by the minute.
Flash looks around the room at the civilian’s faces, each stuck with a forced smile on top of a terrified expression.
He zips back to his original cover spot, his teammates El Dorado and Wind Dragon awaiting his return.
“Dorado, Wind Dragon, thanks for backing me up today”, Jay Garrick says.
“Por supuesto Flash! Which pendejo are we up against today?”, Fernando Escandon asks as his voice juggles between an American and a Spanish accent.
Toshio Eto nods in agreement as he maneuvers a miniature leaf through his fingers without touching either of them.
“Charles Halstead, the Psycho-Pirate. He wears some magical mask to control people’s minds...or something”, answers Jay. “20 hostages, 5 armed. Boys, we need that mask off of him. We’re putting him away for good this time”.
“Unfortunately it won’t be that simple”, I say, startling the heroes with my low, eerie voice.
“Spectre! Long time no see! You here to help us pummel Psycho-Pirate?”, Jay hollers at his friend.
“Hello, Jay. I have been distant from the team for some time. I apologize.”
“Hey, don’t worry about it, Jim”, he responds, placing a firm hand on my shoulder.
My gaze shifts to individuals I have never met before. Jay notices my confusion and introduces them as El Dorado, who seems to be unsettled by my appearance. Wind Dragon, who is calm, but has one hand on the handle of his sheathed katana.
“I look forward to working with you both”, I say, easing the tension between the three of us. “Halstead wears an ancient, supernatural weapon called Medusa’s Mask, bestowing him the power to project emotions onto others and feed on them simultaneously.”
“Damn vampire…”, Jay mumbles to himself, resentful of what he saw moments ago. “He’s got some balls doin’ this in broad daylight”.
“I assure you, Flash, he will not escape this time. Spectre, you have mystical connections, no?”, Toshio inquires. “Perhaps you can counter his spell in some way?”.
“As a paranormal being, I am immune to any psychic influence. Therefore, the mask itself has no effect on me. However, the mask can still detect any threats towards its wearer, physical or not. If it senses my presence, it may put the hostages in more harm” I respond.
“Can you provide us protection from his seduction while we remove the mask?, Toshio persistently asks, gesturing to his teammates.
“Mi amigo”, Fernando Interrupts, whispering, “my English is still a little rough. What does...se-dukt-shun mean?”.
Toshio glares at his superfriend. “It is another word for ‘attraction’”, he responds.
“Ah...gracias. I understand now”, Fernando proudly inquires.
Suddenly, the Spectre casts his arm out from under his cloak, placing a psychic block on each of the heroes’ souls and minds. They feel awkward at first but adjust to the temporary alteration.
Jay, who had just finished a silent, but intense brainstorming session with himself, finally announces, “Alright boys, here’s the plan...”
======================================================================
Once the debriefing was finalized, the three heroes infiltrated the bank. Despite being required to maintain distance from Psycho Pirate outside, I am still able to watch the events unfold through my teammates' eyes. Each responsible for a specific task instructed by the Flash, who quickly disarms each armed individual in the building. He is aggressive but gentle at the same time, leaving each person unharmed but detained. Out of the corners of his eyes, he notices several casualties lifeless on the polished tiled floors. It angers Jay Garrick, but it is only another reason to run faster.
Wind Dragon leaps through the entrance of the bank making precise maneuvers with his sword, unleashing gusts of wind with each swipe. Each guest is directed at a container of cash, launching the bills into the air. Bending the air around the money, he directs the thousands of bills into the vault where they belong.
Simultaneously, El Dorado is teleporting civilians out of the building to my location, where I begin to psychically purge each one's minds from the influence of Medusa’s mask. The civilians wallow in fear as they slowly recover from the emotional torment. The process is traumatizing for the civilians, but it must be done. This man constantly causes distress for the innocent, and the system constantly fails to punish him. It frustrates me.
A sudden flash of light appears out of thin air, revealing El Dorado. “Everyone’s out!”, Fernando calls to me as he gently lays another civilian on the ground. We regroup with Flash and Wind Dragon in the bank, where Psycho-Pirate is nowhere to be seen.
“I’ll find him”, Jay says before immediately darting out to search for him. While the others aid civilians, I float up through the ceiling and into the bright sky to watch as a red blur cuts through the vast city. There are moments when it stops, but only for a second. Presumably to aid someone unrelated in our endeavor. After all, this is New York City. Not nearly as bad as Gotham, but it’s no Metropolis. Suddenly, I lose track of Jay and teleport myself to his most recent location. I am able to find him thanks to the common sight of men picking up their hats and newspapers twirling in the air. My final clue was skid marks leading into an alley, where I found Jay clutching Psycho Pirate by the collar.
“Spectre!”, Jay announces, “He tried to get a hold of me but little did we know we had you,” he proudly exclaims. “I tried to take the mask off but it won’t budge!”.
“Allow me”, I say, before entering Halstead’s subconscious. I dive deep, finding fragments of the mask’s previous hosts' memories. To witness the countless lives it is tormented through greed, lust, and pride, sins that are engraved in one's legacy forever. It's too much for me to bear, and I am forcibly removed from Halstead’s mind.
“What happened?”, Fernando asks as he and Toshio arrive.
“I...cannot remove the mask”, I answer, worrying them.
“Haha! Do you think this is coming off? The mask is forever bonded to me!”, Psycho-Pirate yells. “The mask told me so! Do you think this is over? I’ll be back again! I promise! I’ll be ba--”, a loud crack interrupts the villains venting.
“I’d watch my mouth if I were you, Chuck”, Jay warns. “Spectre, got any idea on what to do with this freak?”.
Over and over again, the villain's words replay in my head. The suffering of the Psycho Pirate’s victims torments me. It all begins to swell into an unstoppable pain in my body. “Charles Halstead.”
“Jim! Don’t!”, Jay calls out as he and the others launch towards me. I freeze them in place, their faces stuck in a concerned expression. They watch as, with one gesture of my hand, Charles Halstead is engulfed in a bright green fire. He screams in agony as the flames incinerate his flesh. I send Medusa’s Mask, untouched by the flames, through a small gateway to the Tower of Fate, where it will be locked away safely. Once I release my ex-teammates from their frozen state, Flash runs directly towards me, Dorado blasts a beam of light, and Wind Dragon sends a small tornado in my direction. All are useless while I am in my evasive form. Realizing what I’ve just done, I open a portal to my escape.
“Jim...don’t”, Jay begs.
“I’m sorry…”, I say before entering the portal. Transported to my apartment, the green cloak disappears as my detective uniform replaces it. I collapse onto my knees and begin to weep. I’ve just lost control, something I promised myself I’d never do. I’ve just broken everything I’ve ever stood for as a cop, and I can’t go back to the JSA either.
“What do I do now? God...what do I do?”, I ask myself again, and again until suddenly, He answers.
“James…”, a voice calls out. “James…”
My head swings up. “What’s...what’s happened to me? Why couldn’t I control it?”.
“It is time, James. Time to fully embrace the power I gifted you long ago.”
“‘Gifted?’ This isn’t a gift. It’s a curse. Why...why did you do this to me? Why couldn’t you just let me die?”.
“In order for my power to be used responsibly, I needed a host that could be a fair and impartial judge for evil. Only a human host such as you is capable of such a task”.
A few moments pass before I can truly comprehend the role I’ve been given. Finally, I realize, time and time again I’ve been disappointed in humanity’s consistently vile behavior. And each and every time I would entrust the flawed concept of justice, a concept which restricts vengeance and allows undeserved second chances. I followed it once as Jim Corrigan, but now, I am only vengeance. I am only...The Spectre.
La iglesia de san Carlos Borromeo (en alemán, Karlskirche) es una iglesia barroca de Viena, situada en Kreuzherrengasse, 1, en la parte sur de Karlsplatz, al borde del primer distrito, y doscientos metros por fuera de la Ringstrasse.
Durante la fuerte epidemia de peste que azotó Viena en 1713 y que se cobró la vida de unas 8.000 personas, el emperador Carlos VI prometió que, tan pronto, como la ciudad se viera libre de esta calamidad, levantaría un templo dedicado a san Carlos Borromeo, arzobispo de Milán y héroe de la epidemia de peste de 1576. Al año siguiente de la epidemia se anunció un concurso para el proyecto de la iglesia que fue adjudicado a Johann Bernhard Fischer von Erlach. Los fondos que permitieron sufragar la construcción de la iglesia fueron aportados forzosamente por los judíos de Viena. La iglesia es un símbolo de poder religioso y político de la dinastía imperial de los Habsburgo.
Las obras se iniciaron en 1716, y tras la muerte del arquitecto en 1723, las obras fueron continuadas, hasta su terminación en 1737, por su hijo Joseph Emanuel Fischer von Erlach.
La iglesia constituye una obra maestra del eclecticismo barroco, en el que se combinan diferentes estilos: la fachada central representa un pórtico griego, las columnas a su lado son de inspiración barroca y sobre la entrada domina una gigantesca cúpula. Los dos pabellones laterales muestran influencias del barroco romano y decoración oriental. El edificio tiene una altura de 80 metros por unos 60 de ancho y constituye el segundo templo más amplio de la capital después de la catedral de San Esteban
En el exterior destaca el frontis en el que se incluyen las dos columnas citadas, con relieves que muestran periodos de la vida de San Carlos Borromeo. Están inspiradas en la columna Trajana de Roma y su decoración espiral presenta escenas de la vida de San Carlos Borromeo. El tema que se representa en la columna izquierda es la constancia y el valor en la de la derecha.
En el frontón se encuentran relieves obra de Giovanni Stanetti, que describen los sufrimientos de la ciudad durante la peste de 1713, la estatua del santo patrón corona el frontón. Las escaleras de la entrada se encuentra flanqueada por ángeles que representan el antiguo y el nuevo testamento.
El interior alberga tallas y retablos realizados por los artistas más famosos de la época como Daniel Gran y Altomonte. Destaca la cúpula en la que se pueden contemplar un fresco pintado por Johann Michael Rottmayr de Salzburgo, realizado entre 1725 y 1730, denominado "La apoteosis de san Carlos Borromeo" y que sería el último encargo que cumplió el artista. En él se representa la intercesión de Carlos Borromeo, con el apoyo de la Virgen María, y en torno a ellos las virtudes cardinales.
El altar mayor en el que participaron Alberto Camesina y Ferdinand Maxmilián Brokoff, presenta un relieve de estuco con San Carlos sobre una nube, ascendiendo a los cielos.
Los pabellones que conducen a las entradas laterales tienen decoración de influencia china.
Los frescos de las capillas laterales fueron pintados por Daniel Gran.
La iglesia está cerca de la estación Karlsplatz del Metro de Viena, por la que pasan las líneas U1, U2 y U4; también se puede llegar desde las estaciones de tranvía Gußhausstrasse (línea D) o Wien Resselgasse (líneas 1 y 62).
es.wikipedia.org/wiki/Iglesia_de_San_Carlos_Borromeo_(Viena)
The Rektoratskirche St. Karl Borromäus, commonly called the Karlskirche (English: St. Charles Church), is a Baroque church located on the south side of Karlsplatz in Vienna, Austria. Widely considered the most outstanding baroque church in Vienna, as well as one of the city's greatest buildings, the church is dedicated to Saint Charles Borromeo, one of the great counter-reformers of the sixteenth century.
Located on the edge of the Innere Stadt, approximately 200 meters outside the Ringstraße, the church contains a dome in the form of an elongated ellipsoid.
In 1713, one year after the last great plague epidemic, Charles VI, Holy Roman Emperor, pledged to build a church for his namesake patron saint, Charles Borromeo, who was revered as a healer for plague sufferers. An architectural competition was announced, in which Johann Bernhard Fischer von Erlach prevailed over, among others, Ferdinando Galli-Bibiena and Johann Lukas von Hildebrandt. Construction began in 1716 under the supervision of Anton Erhard Martinelli. After J.B. Fischer's death in 1723, his son, Joseph Emanuel Fischer von Erlach, completed the construction in 1737 using partially altered plans. The church originally possessed a direct line of sight to the Hofburg and was also, until 1918, the imperial patron parish church.
As a creator of historic architecture, the elder Fischer von Erlach united the most diverse of elements. The façade in the center, which leads to the porch, corresponds to a Greek temple portico. The neighboring two columns, crafted by Lorenzo Mattielli, found a model in Trajan's Column in Rome. Next to those, two tower pavilions extend out and show the influence of the Roman baroque (Bernini and Borromini). Above the entrance, a dome rises up above a high drum, which the younger J.E. Fischer shortened and partly altered.
Next to the Church was the Spitaler Gottesacker. The composer Antonio Vivaldi died in Vienna and was buried there on July 28, 1741 but his tomb has been lost over time. The church hosts regular Vivaldi concerts in his honour.
Hedwig Kiesler (age 19), later American movie actress and inventor Hedy Lamarr, married Friedrich Mandl (age 32), businessman and Austrofascist, in the tiny chapel of this elaborate church on 10 August 1933. With over 200 prominent guests attending, Kiesler wore “a black-and-white print dress” and carried “a bouquet of white orchids.”
Since Karlsplatz was restored as an ensemble in the late 1980s, the church has garnered fame because of its dome and its two flanking columns of bas-reliefs, as well as its role as an architectural counterweight to the buildings of the Musikverein and of the Vienna University of Technology. The church is cared for by a religious order, the Knights of the Cross with the Red Star, and has long been the parish church as well as the seat of the Catholic student ministry of the Vienna University of Technology.
The iconographical program of the church originated from the imperial official Carl Gustav Heraeus and connects Saint Charles Borromeo with his imperial benefactor. The relief on the pediment above the entrance with the cardinal virtues and the figure of the patron on its apex point to the motivation of the donation. This sculpture group continues onto the attic story as well. The attic is also one of the elements which the younger Fischer introduced. The columns display scenes from the life of Charles Borromeo in a spiral relief and are intended to recall the two columns, Boaz and Jachim, that stood in front of the Temple at Jerusalem. They also recall the Pillars of Hercules and act as symbols of imperial power. The entrance is flanked by angels from the Old and New Testaments.
This program continues in the interior as well, above all in the dome fresco by Johann Michael Rottmayr of Salzburg and Gaetano Fanti, which displays an intercession of Charles Borromeo, supported by the Virgin Mary. Surrounding this scene are the cardinal virtues. The frescos in a number of side chapels are attributed to Daniel Gran.
The high altarpiece portraying the ascension of the saint was conceptualized by the elder Fischer and executed by Ferdinand Maxmilian Brokoff. The altar paintings in the side chapels are by various artists, including Daniel Gran, Sebastiano Ricci, Martino Altomonte and Jakob van Schuppen. A wooden statue of St. Anthony by Josef Josephu is also on display.
As strong effect emanates from the directing of light and architectural grouping, in particular the arch openings of the main axis. The color scheme is characterized by marble with sparring and conscious use of gold leaf. The large round glass window high above the main altar with the Hebrew Tetragrammaton/Yahweh symbolizes God's omnipotence and simultaneously, through its warm yellow tone, God's love. Below is a representation of Apotheosis of Saint Charles Borromeo.
Next to the structures at Schönbrunn Palace, which maintain this form but are more fragmented, the church is Fischer's greatest work. It is also an expression of the Austrian joie de vivre stemming from the victorious end of the Turkish Wars.
The pulpit of the church was probably designed by Joseph Emanuel Fischer von Erlach, and his plans might have been executed by a French furniture maker, Claude Le Fort du Plessy in 1735 although there are no surviving documents attesting their authorship or the manufacturing of the church furniture. It is a wooden structure with rich floral, vegetal, rosette and rocaille ornaments, the finer carvings made of hard walnut, in a gold and brown colour scheme. The abat-voix forms a theatrical canopy with two putti holding a cross and a chalice with host; there is a flaming urn on the top. Around 1860 the abat-voix was enlarged. A wide rim was added distorting the original proportions, obscuring the elegant, swirling lines and creating a top-heavy effect. In 2006-2007 this rim was removed after a long debate and the pulpit was restored. The missing carvings of the canopy decorations were reconstructed and the original appearance of the structure was re-established.
Valerie Solanas est l’auteure du SCUM Manifesto, un pamphlet féministe radical qui déclare la toute-puissance des femmes. La première "pute intellectuelle d’Amérique" rentre avec fracas dans l’histoire du féminisme. Elle donne une voix rare à la rage des femmes et imagine un avenir politique par la marge.
L’histoire des femmes se devine souvent dans l’ombre de celles des hommes. C’est à travers la vie d’Andy Warhol qu’apparaît le nom de Valerie Solanas. En 1968, le célèbre artiste pop, inventeur du concept de Superstar, est l’épicentre de la vie artistique newyorkaise. Andy Warhol incarne le pouvoir, la réussite et l’argent. C’est en 1967 qu’une auteure du nom de Valerie Solanas se rend dans son atelier de la Factory pour lui confier le manuscrit de sa pièce de théâtre, Up your ass.
Des chambres du Chelsea Hotel aux trottoirs newyorkais, Valerie Solanas clame son ambition : elle est une grande auteure et sera reconnue comme telle. Elle a fui le New Jersey et une vie de violence, marquée par la prostitution et la précarité. Son histoire a abîmé son corps et son esprit. Chacun voit dans Valérie une femme intranquille et inquiétante."Une femme qui semblait avoir marché à travers une larme", dira la galeriste Margo Feiden.
Le maître de la Factory trouve la pièce choquante et reste silencieux face aux demandes de Solanas. Avec sa drôle de dégaine, Valerie ne rentre pas dans le cadre huppé et glamour des Marilyn warholienne. Elle essaye en vain de récupérer le seul exemplaire de son manuscrit qu’il avouera avoir perdu. Pour la dédommager, il lui propose non sans provocation de l’engager dans son prochain film érotique, I, a man qui narre les tentatives de séduction et d’assaut sexuel d’un homme sur huit femmes. L’une d’elle est interprétée par Valerie Solanas.
A la même époque, elle finit la rédaction de son SCUM Manifesto, un texte littéraire et politique violent qui s’ouvre sur ce programme : "Rien dans cette société ne concerne les femmes. Alors, à toutes celles qui ont un brin de civisme, le sens des responsabilités et celui de la rigolade, il ne reste qu’à renverser le gouvernement et supprimer le sexe masculin". Elle propose à son éditeur Maurice Girodias de le publier, sans succès.
Par une très chaude journée de juin 1968, Valerie Solanas arrive au 33 West Union Square en manteau d’hiver et col roulé. Elle pénètre dans l’atelier et tire trois fois, au troisième coup, elle finit par atteindre Andy Warhol. Déclaré cliniquement mort, Warhol survivra miraculeusement mais restera changé à jamais, comme le suggère son torse lacéré de cicatrices dans la série de portraits réalisée par Richard Avedon en 1969. Valérie Solanas est internée pendant trois ans en hôpital psychiatrique. Si cette tentative d’assassinat la fait sortir brièvement de l’anonymat, elle enferme son œuvre dans une interprétation simpliste qui relie l’acte meurtrier au manifeste.
Valerie Solanas is the author of the SCUM Manifesto, a radical feminist pamphlet that declares the omnipotence of women. America's first "intellectual whore" makes a big splash in the history of feminism. She gives a rare voice to the rage of women and imagines a political future from the margins.
The history of women can often be seen in the shadow of those of men. It is through the life of Andy Warhol that the name Valerie Solanas appears. In 1968, the famous pop artist, inventor of the concept of Superstar, was the epicenter of New York artistic life. Andy Warhol embodies power, achievement and money. It was in 1967 that an author by the name of Valerie Solanas went to her studio in the Factory to entrust her with the manuscript of her play, Up your ass.
From the rooms of the Chelsea Hotel to the New York sidewalks, Valerie Solanas proclaims her ambition: she is a great author and will be recognized as such. She fled New Jersey and a life of violence, marked by prostitution and precariousness. Her story damaged her body and her mind. Everyone sees Valérie as a disquieting and disturbing woman. "A woman who seemed to have walked through a tear", said gallery owner Margo Feiden.
The Factory master finds the room shocking and remains silent in the face of Solanas' requests. With her funny look, Valerie does not fit into the posh and glamorous setting of the Marilyn Warholienne. She tries in vain to recover the only copy of his manuscript that he will confess to having lost. To compensate her, he provocatively offers her to hire her in his next erotic film, I, a man, which narrates the attempts to seduce and sexually assault one man out of eight women. One of it is performed by Valerie Solanas.
At the same time, she finished writing her SCUM Manifesto, a violent literary and political text that opens with this program: "Nothing in this society concerns women. So, to all those who have a bit of civility, the sense of responsibility and the sense of fun, all that remains is to overthrow the government and suppress the male sex ". She proposed to her publisher Maurice Girodias to publish it, without success.
On a very hot day in June 1968, Valerie Solanas arrived at 33 West Union Square in a winter coat and turtleneck. She enters the workshop and shoots three times, on the third shot she ends up hitting Andy Warhol. Declared clinically dead, Warhol will miraculously survive but will remain changed forever, as suggested by his scarred chest in the series of portraits produced by Richard Avedon in 1969. Valérie Solanas was interned for three years in a psychiatric hospital. If this assassination attempt briefly breaks her anonymity, it encloses her work in a simplistic interpretation that links the murderous act to the manifesto.
La iglesia de san Carlos Borromeo (en alemán, Karlskirche) es una iglesia barroca de Viena, situada en Kreuzherrengasse, 1, en la parte sur de Karlsplatz, al borde del primer distrito, y doscientos metros por fuera de la Ringstrasse.
Durante la fuerte epidemia de peste que azotó Viena en 1713 y que se cobró la vida de unas 8.000 personas, el emperador Carlos VI prometió que, tan pronto, como la ciudad se viera libre de esta calamidad, levantaría un templo dedicado a san Carlos Borromeo, arzobispo de Milán y héroe de la epidemia de peste de 1576. Al año siguiente de la epidemia se anunció un concurso para el proyecto de la iglesia que fue adjudicado a Johann Bernhard Fischer von Erlach. Los fondos que permitieron sufragar la construcción de la iglesia fueron aportados forzosamente por los judíos de Viena. La iglesia es un símbolo de poder religioso y político de la dinastía imperial de los Habsburgo.
Las obras se iniciaron en 1716, y tras la muerte del arquitecto en 1723, las obras fueron continuadas, hasta su terminación en 1737, por su hijo Joseph Emanuel Fischer von Erlach.
La iglesia constituye una obra maestra del eclecticismo barroco, en el que se combinan diferentes estilos: la fachada central representa un pórtico griego, las columnas a su lado son de inspiración barroca y sobre la entrada domina una gigantesca cúpula. Los dos pabellones laterales muestran influencias del barroco romano y decoración oriental. El edificio tiene una altura de 80 metros por unos 60 de ancho y constituye el segundo templo más amplio de la capital después de la catedral de San Esteban
En el exterior destaca el frontis en el que se incluyen las dos columnas citadas, con relieves que muestran periodos de la vida de San Carlos Borromeo. Están inspiradas en la columna Trajana de Roma y su decoración espiral presenta escenas de la vida de San Carlos Borromeo. El tema que se representa en la columna izquierda es la constancia y el valor en la de la derecha.
En el frontón se encuentran relieves obra de Giovanni Stanetti, que describen los sufrimientos de la ciudad durante la peste de 1713, la estatua del santo patrón corona el frontón. Las escaleras de la entrada se encuentra flanqueada por ángeles que representan el antiguo y el nuevo testamento.
El interior alberga tallas y retablos realizados por los artistas más famosos de la época como Daniel Gran y Altomonte. Destaca la cúpula en la que se pueden contemplar un fresco pintado por Johann Michael Rottmayr de Salzburgo, realizado entre 1725 y 1730, denominado "La apoteosis de san Carlos Borromeo" y que sería el último encargo que cumplió el artista. En él se representa la intercesión de Carlos Borromeo, con el apoyo de la Virgen María, y en torno a ellos las virtudes cardinales.
El altar mayor en el que participaron Alberto Camesina y Ferdinand Maxmilián Brokoff, presenta un relieve de estuco con San Carlos sobre una nube, ascendiendo a los cielos.
Los pabellones que conducen a las entradas laterales tienen decoración de influencia china.
Los frescos de las capillas laterales fueron pintados por Daniel Gran.
La iglesia está cerca de la estación Karlsplatz del Metro de Viena, por la que pasan las líneas U1, U2 y U4; también se puede llegar desde las estaciones de tranvía Gußhausstrasse (línea D) o Wien Resselgasse (líneas 1 y 62).
es.wikipedia.org/wiki/Iglesia_de_San_Carlos_Borromeo_(Viena)
The Rektoratskirche St. Karl Borromäus, commonly called the Karlskirche (English: St. Charles Church), is a Baroque church located on the south side of Karlsplatz in Vienna, Austria. Widely considered the most outstanding baroque church in Vienna, as well as one of the city's greatest buildings, the church is dedicated to Saint Charles Borromeo, one of the great counter-reformers of the sixteenth century.
Located on the edge of the Innere Stadt, approximately 200 meters outside the Ringstraße, the church contains a dome in the form of an elongated ellipsoid.
In 1713, one year after the last great plague epidemic, Charles VI, Holy Roman Emperor, pledged to build a church for his namesake patron saint, Charles Borromeo, who was revered as a healer for plague sufferers. An architectural competition was announced, in which Johann Bernhard Fischer von Erlach prevailed over, among others, Ferdinando Galli-Bibiena and Johann Lukas von Hildebrandt. Construction began in 1716 under the supervision of Anton Erhard Martinelli. After J.B. Fischer's death in 1723, his son, Joseph Emanuel Fischer von Erlach, completed the construction in 1737 using partially altered plans. The church originally possessed a direct line of sight to the Hofburg and was also, until 1918, the imperial patron parish church.
As a creator of historic architecture, the elder Fischer von Erlach united the most diverse of elements. The façade in the center, which leads to the porch, corresponds to a Greek temple portico. The neighboring two columns, crafted by Lorenzo Mattielli, found a model in Trajan's Column in Rome. Next to those, two tower pavilions extend out and show the influence of the Roman baroque (Bernini and Borromini). Above the entrance, a dome rises up above a high drum, which the younger J.E. Fischer shortened and partly altered.
Next to the Church was the Spitaler Gottesacker. The composer Antonio Vivaldi died in Vienna and was buried there on July 28, 1741 but his tomb has been lost over time. The church hosts regular Vivaldi concerts in his honour.
Hedwig Kiesler (age 19), later American movie actress and inventor Hedy Lamarr, married Friedrich Mandl (age 32), businessman and Austrofascist, in the tiny chapel of this elaborate church on 10 August 1933. With over 200 prominent guests attending, Kiesler wore “a black-and-white print dress” and carried “a bouquet of white orchids.”
Since Karlsplatz was restored as an ensemble in the late 1980s, the church has garnered fame because of its dome and its two flanking columns of bas-reliefs, as well as its role as an architectural counterweight to the buildings of the Musikverein and of the Vienna University of Technology. The church is cared for by a religious order, the Knights of the Cross with the Red Star, and has long been the parish church as well as the seat of the Catholic student ministry of the Vienna University of Technology.
The iconographical program of the church originated from the imperial official Carl Gustav Heraeus and connects Saint Charles Borromeo with his imperial benefactor. The relief on the pediment above the entrance with the cardinal virtues and the figure of the patron on its apex point to the motivation of the donation. This sculpture group continues onto the attic story as well. The attic is also one of the elements which the younger Fischer introduced. The columns display scenes from the life of Charles Borromeo in a spiral relief and are intended to recall the two columns, Boaz and Jachim, that stood in front of the Temple at Jerusalem. They also recall the Pillars of Hercules and act as symbols of imperial power. The entrance is flanked by angels from the Old and New Testaments.
This program continues in the interior as well, above all in the dome fresco by Johann Michael Rottmayr of Salzburg and Gaetano Fanti, which displays an intercession of Charles Borromeo, supported by the Virgin Mary. Surrounding this scene are the cardinal virtues. The frescos in a number of side chapels are attributed to Daniel Gran.
The high altarpiece portraying the ascension of the saint was conceptualized by the elder Fischer and executed by Ferdinand Maxmilian Brokoff. The altar paintings in the side chapels are by various artists, including Daniel Gran, Sebastiano Ricci, Martino Altomonte and Jakob van Schuppen. A wooden statue of St. Anthony by Josef Josephu is also on display.
As strong effect emanates from the directing of light and architectural grouping, in particular the arch openings of the main axis. The color scheme is characterized by marble with sparring and conscious use of gold leaf. The large round glass window high above the main altar with the Hebrew Tetragrammaton/Yahweh symbolizes God's omnipotence and simultaneously, through its warm yellow tone, God's love. Below is a representation of Apotheosis of Saint Charles Borromeo.
Next to the structures at Schönbrunn Palace, which maintain this form but are more fragmented, the church is Fischer's greatest work. It is also an expression of the Austrian joie de vivre stemming from the victorious end of the Turkish Wars.
The pulpit of the church was probably designed by Joseph Emanuel Fischer von Erlach, and his plans might have been executed by a French furniture maker, Claude Le Fort du Plessy in 1735 although there are no surviving documents attesting their authorship or the manufacturing of the church furniture. It is a wooden structure with rich floral, vegetal, rosette and rocaille ornaments, the finer carvings made of hard walnut, in a gold and brown colour scheme. The abat-voix forms a theatrical canopy with two putti holding a cross and a chalice with host; there is a flaming urn on the top. Around 1860 the abat-voix was enlarged. A wide rim was added distorting the original proportions, obscuring the elegant, swirling lines and creating a top-heavy effect. In 2006-2007 this rim was removed after a long debate and the pulpit was restored. The missing carvings of the canopy decorations were reconstructed and the original appearance of the structure was re-established.
La iglesia de san Carlos Borromeo (en alemán, Karlskirche) es una iglesia barroca de Viena, situada en Kreuzherrengasse, 1, en la parte sur de Karlsplatz, al borde del primer distrito, y doscientos metros por fuera de la Ringstrasse.
Durante la fuerte epidemia de peste que azotó Viena en 1713 y que se cobró la vida de unas 8.000 personas, el emperador Carlos VI prometió que, tan pronto, como la ciudad se viera libre de esta calamidad, levantaría un templo dedicado a san Carlos Borromeo, arzobispo de Milán y héroe de la epidemia de peste de 1576. Al año siguiente de la epidemia se anunció un concurso para el proyecto de la iglesia que fue adjudicado a Johann Bernhard Fischer von Erlach. Los fondos que permitieron sufragar la construcción de la iglesia fueron aportados forzosamente por los judíos de Viena. La iglesia es un símbolo de poder religioso y político de la dinastía imperial de los Habsburgo.
Las obras se iniciaron en 1716, y tras la muerte del arquitecto en 1723, las obras fueron continuadas, hasta su terminación en 1737, por su hijo Joseph Emanuel Fischer von Erlach.
La iglesia constituye una obra maestra del eclecticismo barroco, en el que se combinan diferentes estilos: la fachada central representa un pórtico griego, las columnas a su lado son de inspiración barroca y sobre la entrada domina una gigantesca cúpula. Los dos pabellones laterales muestran influencias del barroco romano y decoración oriental. El edificio tiene una altura de 80 metros por unos 60 de ancho y constituye el segundo templo más amplio de la capital después de la catedral de San Esteban
En el exterior destaca el frontis en el que se incluyen las dos columnas citadas, con relieves que muestran periodos de la vida de San Carlos Borromeo. Están inspiradas en la columna Trajana de Roma y su decoración espiral presenta escenas de la vida de San Carlos Borromeo. El tema que se representa en la columna izquierda es la constancia y el valor en la de la derecha.
En el frontón se encuentran relieves obra de Giovanni Stanetti, que describen los sufrimientos de la ciudad durante la peste de 1713, la estatua del santo patrón corona el frontón. Las escaleras de la entrada se encuentra flanqueada por ángeles que representan el antiguo y el nuevo testamento.
El interior alberga tallas y retablos realizados por los artistas más famosos de la época como Daniel Gran y Altomonte. Destaca la cúpula en la que se pueden contemplar un fresco pintado por Johann Michael Rottmayr de Salzburgo, realizado entre 1725 y 1730, denominado "La apoteosis de san Carlos Borromeo" y que sería el último encargo que cumplió el artista. En él se representa la intercesión de Carlos Borromeo, con el apoyo de la Virgen María, y en torno a ellos las virtudes cardinales.
El altar mayor en el que participaron Alberto Camesina y Ferdinand Maxmilián Brokoff, presenta un relieve de estuco con San Carlos sobre una nube, ascendiendo a los cielos.
Los pabellones que conducen a las entradas laterales tienen decoración de influencia china.
Los frescos de las capillas laterales fueron pintados por Daniel Gran.
La iglesia está cerca de la estación Karlsplatz del Metro de Viena, por la que pasan las líneas U1, U2 y U4; también se puede llegar desde las estaciones de tranvía Gußhausstrasse (línea D) o Wien Resselgasse (líneas 1 y 62).
es.wikipedia.org/wiki/Iglesia_de_San_Carlos_Borromeo_(Viena)
The Rektoratskirche St. Karl Borromäus, commonly called the Karlskirche (English: St. Charles Church), is a Baroque church located on the south side of Karlsplatz in Vienna, Austria. Widely considered the most outstanding baroque church in Vienna, as well as one of the city's greatest buildings, the church is dedicated to Saint Charles Borromeo, one of the great counter-reformers of the sixteenth century.
Located on the edge of the Innere Stadt, approximately 200 meters outside the Ringstraße, the church contains a dome in the form of an elongated ellipsoid.
In 1713, one year after the last great plague epidemic, Charles VI, Holy Roman Emperor, pledged to build a church for his namesake patron saint, Charles Borromeo, who was revered as a healer for plague sufferers. An architectural competition was announced, in which Johann Bernhard Fischer von Erlach prevailed over, among others, Ferdinando Galli-Bibiena and Johann Lukas von Hildebrandt. Construction began in 1716 under the supervision of Anton Erhard Martinelli. After J.B. Fischer's death in 1723, his son, Joseph Emanuel Fischer von Erlach, completed the construction in 1737 using partially altered plans. The church originally possessed a direct line of sight to the Hofburg and was also, until 1918, the imperial patron parish church.
As a creator of historic architecture, the elder Fischer von Erlach united the most diverse of elements. The façade in the center, which leads to the porch, corresponds to a Greek temple portico. The neighboring two columns, crafted by Lorenzo Mattielli, found a model in Trajan's Column in Rome. Next to those, two tower pavilions extend out and show the influence of the Roman baroque (Bernini and Borromini). Above the entrance, a dome rises up above a high drum, which the younger J.E. Fischer shortened and partly altered.
Next to the Church was the Spitaler Gottesacker. The composer Antonio Vivaldi died in Vienna and was buried there on July 28, 1741 but his tomb has been lost over time. The church hosts regular Vivaldi concerts in his honour.
Hedwig Kiesler (age 19), later American movie actress and inventor Hedy Lamarr, married Friedrich Mandl (age 32), businessman and Austrofascist, in the tiny chapel of this elaborate church on 10 August 1933. With over 200 prominent guests attending, Kiesler wore “a black-and-white print dress” and carried “a bouquet of white orchids.”
Since Karlsplatz was restored as an ensemble in the late 1980s, the church has garnered fame because of its dome and its two flanking columns of bas-reliefs, as well as its role as an architectural counterweight to the buildings of the Musikverein and of the Vienna University of Technology. The church is cared for by a religious order, the Knights of the Cross with the Red Star, and has long been the parish church as well as the seat of the Catholic student ministry of the Vienna University of Technology.
The iconographical program of the church originated from the imperial official Carl Gustav Heraeus and connects Saint Charles Borromeo with his imperial benefactor. The relief on the pediment above the entrance with the cardinal virtues and the figure of the patron on its apex point to the motivation of the donation. This sculpture group continues onto the attic story as well. The attic is also one of the elements which the younger Fischer introduced. The columns display scenes from the life of Charles Borromeo in a spiral relief and are intended to recall the two columns, Boaz and Jachim, that stood in front of the Temple at Jerusalem. They also recall the Pillars of Hercules and act as symbols of imperial power. The entrance is flanked by angels from the Old and New Testaments.
This program continues in the interior as well, above all in the dome fresco by Johann Michael Rottmayr of Salzburg and Gaetano Fanti, which displays an intercession of Charles Borromeo, supported by the Virgin Mary. Surrounding this scene are the cardinal virtues. The frescos in a number of side chapels are attributed to Daniel Gran.
The high altarpiece portraying the ascension of the saint was conceptualized by the elder Fischer and executed by Ferdinand Maxmilian Brokoff. The altar paintings in the side chapels are by various artists, including Daniel Gran, Sebastiano Ricci, Martino Altomonte and Jakob van Schuppen. A wooden statue of St. Anthony by Josef Josephu is also on display.
As strong effect emanates from the directing of light and architectural grouping, in particular the arch openings of the main axis. The color scheme is characterized by marble with sparring and conscious use of gold leaf. The large round glass window high above the main altar with the Hebrew Tetragrammaton/Yahweh symbolizes God's omnipotence and simultaneously, through its warm yellow tone, God's love. Below is a representation of Apotheosis of Saint Charles Borromeo.
Next to the structures at Schönbrunn Palace, which maintain this form but are more fragmented, the church is Fischer's greatest work. It is also an expression of the Austrian joie de vivre stemming from the victorious end of the Turkish Wars.
The pulpit of the church was probably designed by Joseph Emanuel Fischer von Erlach, and his plans might have been executed by a French furniture maker, Claude Le Fort du Plessy in 1735 although there are no surviving documents attesting their authorship or the manufacturing of the church furniture. It is a wooden structure with rich floral, vegetal, rosette and rocaille ornaments, the finer carvings made of hard walnut, in a gold and brown colour scheme. The abat-voix forms a theatrical canopy with two putti holding a cross and a chalice with host; there is a flaming urn on the top. Around 1860 the abat-voix was enlarged. A wide rim was added distorting the original proportions, obscuring the elegant, swirling lines and creating a top-heavy effect. In 2006-2007 this rim was removed after a long debate and the pulpit was restored. The missing carvings of the canopy decorations were reconstructed and the original appearance of the structure was re-established.
La iglesia de san Carlos Borromeo (en alemán, Karlskirche) es una iglesia barroca de Viena, situada en Kreuzherrengasse, 1, en la parte sur de Karlsplatz, al borde del primer distrito, y doscientos metros por fuera de la Ringstrasse.
Durante la fuerte epidemia de peste que azotó Viena en 1713 y que se cobró la vida de unas 8.000 personas, el emperador Carlos VI prometió que, tan pronto, como la ciudad se viera libre de esta calamidad, levantaría un templo dedicado a san Carlos Borromeo, arzobispo de Milán y héroe de la epidemia de peste de 1576. Al año siguiente de la epidemia se anunció un concurso para el proyecto de la iglesia que fue adjudicado a Johann Bernhard Fischer von Erlach. Los fondos que permitieron sufragar la construcción de la iglesia fueron aportados forzosamente por los judíos de Viena. La iglesia es un símbolo de poder religioso y político de la dinastía imperial de los Habsburgo.
Las obras se iniciaron en 1716, y tras la muerte del arquitecto en 1723, las obras fueron continuadas, hasta su terminación en 1737, por su hijo Joseph Emanuel Fischer von Erlach.
La iglesia constituye una obra maestra del eclecticismo barroco, en el que se combinan diferentes estilos: la fachada central representa un pórtico griego, las columnas a su lado son de inspiración barroca y sobre la entrada domina una gigantesca cúpula. Los dos pabellones laterales muestran influencias del barroco romano y decoración oriental. El edificio tiene una altura de 80 metros por unos 60 de ancho y constituye el segundo templo más amplio de la capital después de la catedral de San Esteban
En el exterior destaca el frontis en el que se incluyen las dos columnas citadas, con relieves que muestran periodos de la vida de San Carlos Borromeo. Están inspiradas en la columna Trajana de Roma y su decoración espiral presenta escenas de la vida de San Carlos Borromeo. El tema que se representa en la columna izquierda es la constancia y el valor en la de la derecha.
En el frontón se encuentran relieves obra de Giovanni Stanetti, que describen los sufrimientos de la ciudad durante la peste de 1713, la estatua del santo patrón corona el frontón. Las escaleras de la entrada se encuentra flanqueada por ángeles que representan el antiguo y el nuevo testamento.
El interior alberga tallas y retablos realizados por los artistas más famosos de la época como Daniel Gran y Altomonte. Destaca la cúpula en la que se pueden contemplar un fresco pintado por Johann Michael Rottmayr de Salzburgo, realizado entre 1725 y 1730, denominado "La apoteosis de san Carlos Borromeo" y que sería el último encargo que cumplió el artista. En él se representa la intercesión de Carlos Borromeo, con el apoyo de la Virgen María, y en torno a ellos las virtudes cardinales.
El altar mayor en el que participaron Alberto Camesina y Ferdinand Maxmilián Brokoff, presenta un relieve de estuco con San Carlos sobre una nube, ascendiendo a los cielos.
Los pabellones que conducen a las entradas laterales tienen decoración de influencia china.
Los frescos de las capillas laterales fueron pintados por Daniel Gran.
La iglesia está cerca de la estación Karlsplatz del Metro de Viena, por la que pasan las líneas U1, U2 y U4; también se puede llegar desde las estaciones de tranvía Gußhausstrasse (línea D) o Wien Resselgasse (líneas 1 y 62).
es.wikipedia.org/wiki/Iglesia_de_San_Carlos_Borromeo_(Viena)
The Rektoratskirche St. Karl Borromäus, commonly called the Karlskirche (English: St. Charles Church), is a Baroque church located on the south side of Karlsplatz in Vienna, Austria. Widely considered the most outstanding baroque church in Vienna, as well as one of the city's greatest buildings, the church is dedicated to Saint Charles Borromeo, one of the great counter-reformers of the sixteenth century.
Located on the edge of the Innere Stadt, approximately 200 meters outside the Ringstraße, the church contains a dome in the form of an elongated ellipsoid.
In 1713, one year after the last great plague epidemic, Charles VI, Holy Roman Emperor, pledged to build a church for his namesake patron saint, Charles Borromeo, who was revered as a healer for plague sufferers. An architectural competition was announced, in which Johann Bernhard Fischer von Erlach prevailed over, among others, Ferdinando Galli-Bibiena and Johann Lukas von Hildebrandt. Construction began in 1716 under the supervision of Anton Erhard Martinelli. After J.B. Fischer's death in 1723, his son, Joseph Emanuel Fischer von Erlach, completed the construction in 1737 using partially altered plans. The church originally possessed a direct line of sight to the Hofburg and was also, until 1918, the imperial patron parish church.
As a creator of historic architecture, the elder Fischer von Erlach united the most diverse of elements. The façade in the center, which leads to the porch, corresponds to a Greek temple portico. The neighboring two columns, crafted by Lorenzo Mattielli, found a model in Trajan's Column in Rome. Next to those, two tower pavilions extend out and show the influence of the Roman baroque (Bernini and Borromini). Above the entrance, a dome rises up above a high drum, which the younger J.E. Fischer shortened and partly altered.
Next to the Church was the Spitaler Gottesacker. The composer Antonio Vivaldi died in Vienna and was buried there on July 28, 1741 but his tomb has been lost over time. The church hosts regular Vivaldi concerts in his honour.
Hedwig Kiesler (age 19), later American movie actress and inventor Hedy Lamarr, married Friedrich Mandl (age 32), businessman and Austrofascist, in the tiny chapel of this elaborate church on 10 August 1933. With over 200 prominent guests attending, Kiesler wore “a black-and-white print dress” and carried “a bouquet of white orchids.”
Since Karlsplatz was restored as an ensemble in the late 1980s, the church has garnered fame because of its dome and its two flanking columns of bas-reliefs, as well as its role as an architectural counterweight to the buildings of the Musikverein and of the Vienna University of Technology. The church is cared for by a religious order, the Knights of the Cross with the Red Star, and has long been the parish church as well as the seat of the Catholic student ministry of the Vienna University of Technology.
The iconographical program of the church originated from the imperial official Carl Gustav Heraeus and connects Saint Charles Borromeo with his imperial benefactor. The relief on the pediment above the entrance with the cardinal virtues and the figure of the patron on its apex point to the motivation of the donation. This sculpture group continues onto the attic story as well. The attic is also one of the elements which the younger Fischer introduced. The columns display scenes from the life of Charles Borromeo in a spiral relief and are intended to recall the two columns, Boaz and Jachim, that stood in front of the Temple at Jerusalem. They also recall the Pillars of Hercules and act as symbols of imperial power. The entrance is flanked by angels from the Old and New Testaments.
This program continues in the interior as well, above all in the dome fresco by Johann Michael Rottmayr of Salzburg and Gaetano Fanti, which displays an intercession of Charles Borromeo, supported by the Virgin Mary. Surrounding this scene are the cardinal virtues. The frescos in a number of side chapels are attributed to Daniel Gran.
The high altarpiece portraying the ascension of the saint was conceptualized by the elder Fischer and executed by Ferdinand Maxmilian Brokoff. The altar paintings in the side chapels are by various artists, including Daniel Gran, Sebastiano Ricci, Martino Altomonte and Jakob van Schuppen. A wooden statue of St. Anthony by Josef Josephu is also on display.
As strong effect emanates from the directing of light and architectural grouping, in particular the arch openings of the main axis. The color scheme is characterized by marble with sparring and conscious use of gold leaf. The large round glass window high above the main altar with the Hebrew Tetragrammaton/Yahweh symbolizes God's omnipotence and simultaneously, through its warm yellow tone, God's love. Below is a representation of Apotheosis of Saint Charles Borromeo.
Next to the structures at Schönbrunn Palace, which maintain this form but are more fragmented, the church is Fischer's greatest work. It is also an expression of the Austrian joie de vivre stemming from the victorious end of the Turkish Wars.
The pulpit of the church was probably designed by Joseph Emanuel Fischer von Erlach, and his plans might have been executed by a French furniture maker, Claude Le Fort du Plessy in 1735 although there are no surviving documents attesting their authorship or the manufacturing of the church furniture. It is a wooden structure with rich floral, vegetal, rosette and rocaille ornaments, the finer carvings made of hard walnut, in a gold and brown colour scheme. The abat-voix forms a theatrical canopy with two putti holding a cross and a chalice with host; there is a flaming urn on the top. Around 1860 the abat-voix was enlarged. A wide rim was added distorting the original proportions, obscuring the elegant, swirling lines and creating a top-heavy effect. In 2006-2007 this rim was removed after a long debate and the pulpit was restored. The missing carvings of the canopy decorations were reconstructed and the original appearance of the structure was re-established.
La iglesia de san Carlos Borromeo (en alemán, Karlskirche) es una iglesia barroca de Viena, situada en Kreuzherrengasse, 1, en la parte sur de Karlsplatz, al borde del primer distrito, y doscientos metros por fuera de la Ringstrasse.
Durante la fuerte epidemia de peste que azotó Viena en 1713 y que se cobró la vida de unas 8.000 personas, el emperador Carlos VI prometió que, tan pronto, como la ciudad se viera libre de esta calamidad, levantaría un templo dedicado a san Carlos Borromeo, arzobispo de Milán y héroe de la epidemia de peste de 1576. Al año siguiente de la epidemia se anunció un concurso para el proyecto de la iglesia que fue adjudicado a Johann Bernhard Fischer von Erlach. Los fondos que permitieron sufragar la construcción de la iglesia fueron aportados forzosamente por los judíos de Viena. La iglesia es un símbolo de poder religioso y político de la dinastía imperial de los Habsburgo.
Las obras se iniciaron en 1716, y tras la muerte del arquitecto en 1723, las obras fueron continuadas, hasta su terminación en 1737, por su hijo Joseph Emanuel Fischer von Erlach.
La iglesia constituye una obra maestra del eclecticismo barroco, en el que se combinan diferentes estilos: la fachada central representa un pórtico griego, las columnas a su lado son de inspiración barroca y sobre la entrada domina una gigantesca cúpula. Los dos pabellones laterales muestran influencias del barroco romano y decoración oriental. El edificio tiene una altura de 80 metros por unos 60 de ancho y constituye el segundo templo más amplio de la capital después de la catedral de San Esteban
En el exterior destaca el frontis en el que se incluyen las dos columnas citadas, con relieves que muestran periodos de la vida de San Carlos Borromeo. Están inspiradas en la columna Trajana de Roma y su decoración espiral presenta escenas de la vida de San Carlos Borromeo. El tema que se representa en la columna izquierda es la constancia y el valor en la de la derecha.
En el frontón se encuentran relieves obra de Giovanni Stanetti, que describen los sufrimientos de la ciudad durante la peste de 1713, la estatua del santo patrón corona el frontón. Las escaleras de la entrada se encuentra flanqueada por ángeles que representan el antiguo y el nuevo testamento.
El interior alberga tallas y retablos realizados por los artistas más famosos de la época como Daniel Gran y Altomonte. Destaca la cúpula en la que se pueden contemplar un fresco pintado por Johann Michael Rottmayr de Salzburgo, realizado entre 1725 y 1730, denominado "La apoteosis de san Carlos Borromeo" y que sería el último encargo que cumplió el artista. En él se representa la intercesión de Carlos Borromeo, con el apoyo de la Virgen María, y en torno a ellos las virtudes cardinales.
El altar mayor en el que participaron Alberto Camesina y Ferdinand Maxmilián Brokoff, presenta un relieve de estuco con San Carlos sobre una nube, ascendiendo a los cielos.
Los pabellones que conducen a las entradas laterales tienen decoración de influencia china.
Los frescos de las capillas laterales fueron pintados por Daniel Gran.
La iglesia está cerca de la estación Karlsplatz del Metro de Viena, por la que pasan las líneas U1, U2 y U4; también se puede llegar desde las estaciones de tranvía Gußhausstrasse (línea D) o Wien Resselgasse (líneas 1 y 62).
es.wikipedia.org/wiki/Iglesia_de_San_Carlos_Borromeo_(Viena)
The Rektoratskirche St. Karl Borromäus, commonly called the Karlskirche (English: St. Charles Church), is a Baroque church located on the south side of Karlsplatz in Vienna, Austria. Widely considered the most outstanding baroque church in Vienna, as well as one of the city's greatest buildings, the church is dedicated to Saint Charles Borromeo, one of the great counter-reformers of the sixteenth century.
Located on the edge of the Innere Stadt, approximately 200 meters outside the Ringstraße, the church contains a dome in the form of an elongated ellipsoid.
In 1713, one year after the last great plague epidemic, Charles VI, Holy Roman Emperor, pledged to build a church for his namesake patron saint, Charles Borromeo, who was revered as a healer for plague sufferers. An architectural competition was announced, in which Johann Bernhard Fischer von Erlach prevailed over, among others, Ferdinando Galli-Bibiena and Johann Lukas von Hildebrandt. Construction began in 1716 under the supervision of Anton Erhard Martinelli. After J.B. Fischer's death in 1723, his son, Joseph Emanuel Fischer von Erlach, completed the construction in 1737 using partially altered plans. The church originally possessed a direct line of sight to the Hofburg and was also, until 1918, the imperial patron parish church.
As a creator of historic architecture, the elder Fischer von Erlach united the most diverse of elements. The façade in the center, which leads to the porch, corresponds to a Greek temple portico. The neighboring two columns, crafted by Lorenzo Mattielli, found a model in Trajan's Column in Rome. Next to those, two tower pavilions extend out and show the influence of the Roman baroque (Bernini and Borromini). Above the entrance, a dome rises up above a high drum, which the younger J.E. Fischer shortened and partly altered.
Next to the Church was the Spitaler Gottesacker. The composer Antonio Vivaldi died in Vienna and was buried there on July 28, 1741 but his tomb has been lost over time. The church hosts regular Vivaldi concerts in his honour.
Hedwig Kiesler (age 19), later American movie actress and inventor Hedy Lamarr, married Friedrich Mandl (age 32), businessman and Austrofascist, in the tiny chapel of this elaborate church on 10 August 1933. With over 200 prominent guests attending, Kiesler wore “a black-and-white print dress” and carried “a bouquet of white orchids.”
Since Karlsplatz was restored as an ensemble in the late 1980s, the church has garnered fame because of its dome and its two flanking columns of bas-reliefs, as well as its role as an architectural counterweight to the buildings of the Musikverein and of the Vienna University of Technology. The church is cared for by a religious order, the Knights of the Cross with the Red Star, and has long been the parish church as well as the seat of the Catholic student ministry of the Vienna University of Technology.
The iconographical program of the church originated from the imperial official Carl Gustav Heraeus and connects Saint Charles Borromeo with his imperial benefactor. The relief on the pediment above the entrance with the cardinal virtues and the figure of the patron on its apex point to the motivation of the donation. This sculpture group continues onto the attic story as well. The attic is also one of the elements which the younger Fischer introduced. The columns display scenes from the life of Charles Borromeo in a spiral relief and are intended to recall the two columns, Boaz and Jachim, that stood in front of the Temple at Jerusalem. They also recall the Pillars of Hercules and act as symbols of imperial power. The entrance is flanked by angels from the Old and New Testaments.
This program continues in the interior as well, above all in the dome fresco by Johann Michael Rottmayr of Salzburg and Gaetano Fanti, which displays an intercession of Charles Borromeo, supported by the Virgin Mary. Surrounding this scene are the cardinal virtues. The frescos in a number of side chapels are attributed to Daniel Gran.
The high altarpiece portraying the ascension of the saint was conceptualized by the elder Fischer and executed by Ferdinand Maxmilian Brokoff. The altar paintings in the side chapels are by various artists, including Daniel Gran, Sebastiano Ricci, Martino Altomonte and Jakob van Schuppen. A wooden statue of St. Anthony by Josef Josephu is also on display.
As strong effect emanates from the directing of light and architectural grouping, in particular the arch openings of the main axis. The color scheme is characterized by marble with sparring and conscious use of gold leaf. The large round glass window high above the main altar with the Hebrew Tetragrammaton/Yahweh symbolizes God's omnipotence and simultaneously, through its warm yellow tone, God's love. Below is a representation of Apotheosis of Saint Charles Borromeo.
Next to the structures at Schönbrunn Palace, which maintain this form but are more fragmented, the church is Fischer's greatest work. It is also an expression of the Austrian joie de vivre stemming from the victorious end of the Turkish Wars.
The pulpit of the church was probably designed by Joseph Emanuel Fischer von Erlach, and his plans might have been executed by a French furniture maker, Claude Le Fort du Plessy in 1735 although there are no surviving documents attesting their authorship or the manufacturing of the church furniture. It is a wooden structure with rich floral, vegetal, rosette and rocaille ornaments, the finer carvings made of hard walnut, in a gold and brown colour scheme. The abat-voix forms a theatrical canopy with two putti holding a cross and a chalice with host; there is a flaming urn on the top. Around 1860 the abat-voix was enlarged. A wide rim was added distorting the original proportions, obscuring the elegant, swirling lines and creating a top-heavy effect. In 2006-2007 this rim was removed after a long debate and the pulpit was restored. The missing carvings of the canopy decorations were reconstructed and the original appearance of the structure was re-established.
Girls walking in front of the palace of El Escorial.
This palace-monastery expresses, by its cold and imposing architecture, the omnipotence of the Catholic Church on the Spanish royal families.
The contrast between the forefront girls in colorful dresses and the sinister facades of the building, is even more striking.
In the background, the Monte Abantos.
* * *
Jeunes filles se promenant devant le palais de l'Escurial.
Ce palais-monastère exprime, par sa froide et imposante architecture, la toute puissance de l'Eglise catholique sur les familles régnantes espagnoles.
Le contraste entre les jeunes filles en robes colorées et les façades austères de l'édifice est d'autant plus saisissant.
En arrière plan, le Monte Abantos.
La iglesia de san Carlos Borromeo (en alemán, Karlskirche) es una iglesia barroca de Viena, situada en Kreuzherrengasse, 1, en la parte sur de Karlsplatz, al borde del primer distrito, y doscientos metros por fuera de la Ringstrasse.
Durante la fuerte epidemia de peste que azotó Viena en 1713 y que se cobró la vida de unas 8.000 personas, el emperador Carlos VI prometió que, tan pronto, como la ciudad se viera libre de esta calamidad, levantaría un templo dedicado a san Carlos Borromeo, arzobispo de Milán y héroe de la epidemia de peste de 1576. Al año siguiente de la epidemia se anunció un concurso para el proyecto de la iglesia que fue adjudicado a Johann Bernhard Fischer von Erlach. Los fondos que permitieron sufragar la construcción de la iglesia fueron aportados forzosamente por los judíos de Viena. La iglesia es un símbolo de poder religioso y político de la dinastía imperial de los Habsburgo.
Las obras se iniciaron en 1716, y tras la muerte del arquitecto en 1723, las obras fueron continuadas, hasta su terminación en 1737, por su hijo Joseph Emanuel Fischer von Erlach.
La iglesia constituye una obra maestra del eclecticismo barroco, en el que se combinan diferentes estilos: la fachada central representa un pórtico griego, las columnas a su lado son de inspiración barroca y sobre la entrada domina una gigantesca cúpula. Los dos pabellones laterales muestran influencias del barroco romano y decoración oriental. El edificio tiene una altura de 80 metros por unos 60 de ancho y constituye el segundo templo más amplio de la capital después de la catedral de San Esteban
En el exterior destaca el frontis en el que se incluyen las dos columnas citadas, con relieves que muestran periodos de la vida de San Carlos Borromeo. Están inspiradas en la columna Trajana de Roma y su decoración espiral presenta escenas de la vida de San Carlos Borromeo. El tema que se representa en la columna izquierda es la constancia y el valor en la de la derecha.
En el frontón se encuentran relieves obra de Giovanni Stanetti, que describen los sufrimientos de la ciudad durante la peste de 1713, la estatua del santo patrón corona el frontón. Las escaleras de la entrada se encuentra flanqueada por ángeles que representan el antiguo y el nuevo testamento.
El interior alberga tallas y retablos realizados por los artistas más famosos de la época como Daniel Gran y Altomonte. Destaca la cúpula en la que se pueden contemplar un fresco pintado por Johann Michael Rottmayr de Salzburgo, realizado entre 1725 y 1730, denominado "La apoteosis de san Carlos Borromeo" y que sería el último encargo que cumplió el artista. En él se representa la intercesión de Carlos Borromeo, con el apoyo de la Virgen María, y en torno a ellos las virtudes cardinales.
El altar mayor en el que participaron Alberto Camesina y Ferdinand Maxmilián Brokoff, presenta un relieve de estuco con San Carlos sobre una nube, ascendiendo a los cielos.
Los pabellones que conducen a las entradas laterales tienen decoración de influencia china.
Los frescos de las capillas laterales fueron pintados por Daniel Gran.
La iglesia está cerca de la estación Karlsplatz del Metro de Viena, por la que pasan las líneas U1, U2 y U4; también se puede llegar desde las estaciones de tranvía Gußhausstrasse (línea D) o Wien Resselgasse (líneas 1 y 62).
es.wikipedia.org/wiki/Iglesia_de_San_Carlos_Borromeo_(Viena)
The Rektoratskirche St. Karl Borromäus, commonly called the Karlskirche (English: St. Charles Church), is a Baroque church located on the south side of Karlsplatz in Vienna, Austria. Widely considered the most outstanding baroque church in Vienna, as well as one of the city's greatest buildings, the church is dedicated to Saint Charles Borromeo, one of the great counter-reformers of the sixteenth century.
Located on the edge of the Innere Stadt, approximately 200 meters outside the Ringstraße, the church contains a dome in the form of an elongated ellipsoid.
In 1713, one year after the last great plague epidemic, Charles VI, Holy Roman Emperor, pledged to build a church for his namesake patron saint, Charles Borromeo, who was revered as a healer for plague sufferers. An architectural competition was announced, in which Johann Bernhard Fischer von Erlach prevailed over, among others, Ferdinando Galli-Bibiena and Johann Lukas von Hildebrandt. Construction began in 1716 under the supervision of Anton Erhard Martinelli. After J.B. Fischer's death in 1723, his son, Joseph Emanuel Fischer von Erlach, completed the construction in 1737 using partially altered plans. The church originally possessed a direct line of sight to the Hofburg and was also, until 1918, the imperial patron parish church.
As a creator of historic architecture, the elder Fischer von Erlach united the most diverse of elements. The façade in the center, which leads to the porch, corresponds to a Greek temple portico. The neighboring two columns, crafted by Lorenzo Mattielli, found a model in Trajan's Column in Rome. Next to those, two tower pavilions extend out and show the influence of the Roman baroque (Bernini and Borromini). Above the entrance, a dome rises up above a high drum, which the younger J.E. Fischer shortened and partly altered.
Next to the Church was the Spitaler Gottesacker. The composer Antonio Vivaldi died in Vienna and was buried there on July 28, 1741 but his tomb has been lost over time. The church hosts regular Vivaldi concerts in his honour.
Hedwig Kiesler (age 19), later American movie actress and inventor Hedy Lamarr, married Friedrich Mandl (age 32), businessman and Austrofascist, in the tiny chapel of this elaborate church on 10 August 1933. With over 200 prominent guests attending, Kiesler wore “a black-and-white print dress” and carried “a bouquet of white orchids.”
Since Karlsplatz was restored as an ensemble in the late 1980s, the church has garnered fame because of its dome and its two flanking columns of bas-reliefs, as well as its role as an architectural counterweight to the buildings of the Musikverein and of the Vienna University of Technology. The church is cared for by a religious order, the Knights of the Cross with the Red Star, and has long been the parish church as well as the seat of the Catholic student ministry of the Vienna University of Technology.
The iconographical program of the church originated from the imperial official Carl Gustav Heraeus and connects Saint Charles Borromeo with his imperial benefactor. The relief on the pediment above the entrance with the cardinal virtues and the figure of the patron on its apex point to the motivation of the donation. This sculpture group continues onto the attic story as well. The attic is also one of the elements which the younger Fischer introduced. The columns display scenes from the life of Charles Borromeo in a spiral relief and are intended to recall the two columns, Boaz and Jachim, that stood in front of the Temple at Jerusalem. They also recall the Pillars of Hercules and act as symbols of imperial power. The entrance is flanked by angels from the Old and New Testaments.
This program continues in the interior as well, above all in the dome fresco by Johann Michael Rottmayr of Salzburg and Gaetano Fanti, which displays an intercession of Charles Borromeo, supported by the Virgin Mary. Surrounding this scene are the cardinal virtues. The frescos in a number of side chapels are attributed to Daniel Gran.
The high altarpiece portraying the ascension of the saint was conceptualized by the elder Fischer and executed by Ferdinand Maxmilian Brokoff. The altar paintings in the side chapels are by various artists, including Daniel Gran, Sebastiano Ricci, Martino Altomonte and Jakob van Schuppen. A wooden statue of St. Anthony by Josef Josephu is also on display.
As strong effect emanates from the directing of light and architectural grouping, in particular the arch openings of the main axis. The color scheme is characterized by marble with sparring and conscious use of gold leaf. The large round glass window high above the main altar with the Hebrew Tetragrammaton/Yahweh symbolizes God's omnipotence and simultaneously, through its warm yellow tone, God's love. Below is a representation of Apotheosis of Saint Charles Borromeo.
Next to the structures at Schönbrunn Palace, which maintain this form but are more fragmented, the church is Fischer's greatest work. It is also an expression of the Austrian joie de vivre stemming from the victorious end of the Turkish Wars.
The pulpit of the church was probably designed by Joseph Emanuel Fischer von Erlach, and his plans might have been executed by a French furniture maker, Claude Le Fort du Plessy in 1735 although there are no surviving documents attesting their authorship or the manufacturing of the church furniture. It is a wooden structure with rich floral, vegetal, rosette and rocaille ornaments, the finer carvings made of hard walnut, in a gold and brown colour scheme. The abat-voix forms a theatrical canopy with two putti holding a cross and a chalice with host; there is a flaming urn on the top. Around 1860 the abat-voix was enlarged. A wide rim was added distorting the original proportions, obscuring the elegant, swirling lines and creating a top-heavy effect. In 2006-2007 this rim was removed after a long debate and the pulpit was restored. The missing carvings of the canopy decorations were reconstructed and the original appearance of the structure was re-established.
Maiko (Apprentice Geisha) Momotaro, dancing with a mai-ogi (dancing fan), her obi (sash) decorated with dragons and pearls.
“The dragon is often depicted surrounded by little flames and running after a [spherical] jewel, tama, sometimes having caught it in its claws. This is the jewel of omnipotence, the jewel that fulfils all desires, often represented in Far Eastern art. Some authors are explaining this jewel as the sun hidden by rainclouds. Others… hold the opinion that it represents the thunder.”
According to “The Animal in Far Eastern Art” by T. Volker, first published 1950, page 64.
La iglesia de san Carlos Borromeo (en alemán, Karlskirche) es una iglesia barroca de Viena, situada en Kreuzherrengasse, 1, en la parte sur de Karlsplatz, al borde del primer distrito, y doscientos metros por fuera de la Ringstrasse.
Durante la fuerte epidemia de peste que azotó Viena en 1713 y que se cobró la vida de unas 8.000 personas, el emperador Carlos VI prometió que, tan pronto, como la ciudad se viera libre de esta calamidad, levantaría un templo dedicado a san Carlos Borromeo, arzobispo de Milán y héroe de la epidemia de peste de 1576. Al año siguiente de la epidemia se anunció un concurso para el proyecto de la iglesia que fue adjudicado a Johann Bernhard Fischer von Erlach. Los fondos que permitieron sufragar la construcción de la iglesia fueron aportados forzosamente por los judíos de Viena. La iglesia es un símbolo de poder religioso y político de la dinastía imperial de los Habsburgo.
Las obras se iniciaron en 1716, y tras la muerte del arquitecto en 1723, las obras fueron continuadas, hasta su terminación en 1737, por su hijo Joseph Emanuel Fischer von Erlach.
La iglesia constituye una obra maestra del eclecticismo barroco, en el que se combinan diferentes estilos: la fachada central representa un pórtico griego, las columnas a su lado son de inspiración barroca y sobre la entrada domina una gigantesca cúpula. Los dos pabellones laterales muestran influencias del barroco romano y decoración oriental. El edificio tiene una altura de 80 metros por unos 60 de ancho y constituye el segundo templo más amplio de la capital después de la catedral de San Esteban
En el exterior destaca el frontis en el que se incluyen las dos columnas citadas, con relieves que muestran periodos de la vida de San Carlos Borromeo. Están inspiradas en la columna Trajana de Roma y su decoración espiral presenta escenas de la vida de San Carlos Borromeo. El tema que se representa en la columna izquierda es la constancia y el valor en la de la derecha.
En el frontón se encuentran relieves obra de Giovanni Stanetti, que describen los sufrimientos de la ciudad durante la peste de 1713, la estatua del santo patrón corona el frontón. Las escaleras de la entrada se encuentra flanqueada por ángeles que representan el antiguo y el nuevo testamento.
El interior alberga tallas y retablos realizados por los artistas más famosos de la época como Daniel Gran y Altomonte. Destaca la cúpula en la que se pueden contemplar un fresco pintado por Johann Michael Rottmayr de Salzburgo, realizado entre 1725 y 1730, denominado "La apoteosis de san Carlos Borromeo" y que sería el último encargo que cumplió el artista. En él se representa la intercesión de Carlos Borromeo, con el apoyo de la Virgen María, y en torno a ellos las virtudes cardinales.
El altar mayor en el que participaron Alberto Camesina y Ferdinand Maxmilián Brokoff, presenta un relieve de estuco con San Carlos sobre una nube, ascendiendo a los cielos.
Los pabellones que conducen a las entradas laterales tienen decoración de influencia china.
Los frescos de las capillas laterales fueron pintados por Daniel Gran.
La iglesia está cerca de la estación Karlsplatz del Metro de Viena, por la que pasan las líneas U1, U2 y U4; también se puede llegar desde las estaciones de tranvía Gußhausstrasse (línea D) o Wien Resselgasse (líneas 1 y 62).
es.wikipedia.org/wiki/Iglesia_de_San_Carlos_Borromeo_(Viena)
The Rektoratskirche St. Karl Borromäus, commonly called the Karlskirche (English: St. Charles Church), is a Baroque church located on the south side of Karlsplatz in Vienna, Austria. Widely considered the most outstanding baroque church in Vienna, as well as one of the city's greatest buildings, the church is dedicated to Saint Charles Borromeo, one of the great counter-reformers of the sixteenth century.
Located on the edge of the Innere Stadt, approximately 200 meters outside the Ringstraße, the church contains a dome in the form of an elongated ellipsoid.
In 1713, one year after the last great plague epidemic, Charles VI, Holy Roman Emperor, pledged to build a church for his namesake patron saint, Charles Borromeo, who was revered as a healer for plague sufferers. An architectural competition was announced, in which Johann Bernhard Fischer von Erlach prevailed over, among others, Ferdinando Galli-Bibiena and Johann Lukas von Hildebrandt. Construction began in 1716 under the supervision of Anton Erhard Martinelli. After J.B. Fischer's death in 1723, his son, Joseph Emanuel Fischer von Erlach, completed the construction in 1737 using partially altered plans. The church originally possessed a direct line of sight to the Hofburg and was also, until 1918, the imperial patron parish church.
As a creator of historic architecture, the elder Fischer von Erlach united the most diverse of elements. The façade in the center, which leads to the porch, corresponds to a Greek temple portico. The neighboring two columns, crafted by Lorenzo Mattielli, found a model in Trajan's Column in Rome. Next to those, two tower pavilions extend out and show the influence of the Roman baroque (Bernini and Borromini). Above the entrance, a dome rises up above a high drum, which the younger J.E. Fischer shortened and partly altered.
Next to the Church was the Spitaler Gottesacker. The composer Antonio Vivaldi died in Vienna and was buried there on July 28, 1741 but his tomb has been lost over time. The church hosts regular Vivaldi concerts in his honour.
Hedwig Kiesler (age 19), later American movie actress and inventor Hedy Lamarr, married Friedrich Mandl (age 32), businessman and Austrofascist, in the tiny chapel of this elaborate church on 10 August 1933. With over 200 prominent guests attending, Kiesler wore “a black-and-white print dress” and carried “a bouquet of white orchids.”
Since Karlsplatz was restored as an ensemble in the late 1980s, the church has garnered fame because of its dome and its two flanking columns of bas-reliefs, as well as its role as an architectural counterweight to the buildings of the Musikverein and of the Vienna University of Technology. The church is cared for by a religious order, the Knights of the Cross with the Red Star, and has long been the parish church as well as the seat of the Catholic student ministry of the Vienna University of Technology.
The iconographical program of the church originated from the imperial official Carl Gustav Heraeus and connects Saint Charles Borromeo with his imperial benefactor. The relief on the pediment above the entrance with the cardinal virtues and the figure of the patron on its apex point to the motivation of the donation. This sculpture group continues onto the attic story as well. The attic is also one of the elements which the younger Fischer introduced. The columns display scenes from the life of Charles Borromeo in a spiral relief and are intended to recall the two columns, Boaz and Jachim, that stood in front of the Temple at Jerusalem. They also recall the Pillars of Hercules and act as symbols of imperial power. The entrance is flanked by angels from the Old and New Testaments.
This program continues in the interior as well, above all in the dome fresco by Johann Michael Rottmayr of Salzburg and Gaetano Fanti, which displays an intercession of Charles Borromeo, supported by the Virgin Mary. Surrounding this scene are the cardinal virtues. The frescos in a number of side chapels are attributed to Daniel Gran.
The high altarpiece portraying the ascension of the saint was conceptualized by the elder Fischer and executed by Ferdinand Maxmilian Brokoff. The altar paintings in the side chapels are by various artists, including Daniel Gran, Sebastiano Ricci, Martino Altomonte and Jakob van Schuppen. A wooden statue of St. Anthony by Josef Josephu is also on display.
As strong effect emanates from the directing of light and architectural grouping, in particular the arch openings of the main axis. The color scheme is characterized by marble with sparring and conscious use of gold leaf. The large round glass window high above the main altar with the Hebrew Tetragrammaton/Yahweh symbolizes God's omnipotence and simultaneously, through its warm yellow tone, God's love. Below is a representation of Apotheosis of Saint Charles Borromeo.
Next to the structures at Schönbrunn Palace, which maintain this form but are more fragmented, the church is Fischer's greatest work. It is also an expression of the Austrian joie de vivre stemming from the victorious end of the Turkish Wars.
The pulpit of the church was probably designed by Joseph Emanuel Fischer von Erlach, and his plans might have been executed by a French furniture maker, Claude Le Fort du Plessy in 1735 although there are no surviving documents attesting their authorship or the manufacturing of the church furniture. It is a wooden structure with rich floral, vegetal, rosette and rocaille ornaments, the finer carvings made of hard walnut, in a gold and brown colour scheme. The abat-voix forms a theatrical canopy with two putti holding a cross and a chalice with host; there is a flaming urn on the top. Around 1860 the abat-voix was enlarged. A wide rim was added distorting the original proportions, obscuring the elegant, swirling lines and creating a top-heavy effect. In 2006-2007 this rim was removed after a long debate and the pulpit was restored. The missing carvings of the canopy decorations were reconstructed and the original appearance of the structure was re-established.
Funny, i generally loath the very idea of Fine Art, something that i (in my great omnipotence) believe ought to be a recreational activity rather than being done for profit to a frequently obscene degree, yet a bunch of graffiti artists being hired to paint someones wall rather than freely expressing themselves over whatever bit of open public space they can find somehow seems right and proper.
I suspect not everybody will agree with me on that one.
La iglesia de san Carlos Borromeo (en alemán, Karlskirche) es una iglesia barroca de Viena, situada en Kreuzherrengasse, 1, en la parte sur de Karlsplatz, al borde del primer distrito, y doscientos metros por fuera de la Ringstrasse.
Durante la fuerte epidemia de peste que azotó Viena en 1713 y que se cobró la vida de unas 8.000 personas, el emperador Carlos VI prometió que, tan pronto, como la ciudad se viera libre de esta calamidad, levantaría un templo dedicado a san Carlos Borromeo, arzobispo de Milán y héroe de la epidemia de peste de 1576. Al año siguiente de la epidemia se anunció un concurso para el proyecto de la iglesia que fue adjudicado a Johann Bernhard Fischer von Erlach. Los fondos que permitieron sufragar la construcción de la iglesia fueron aportados forzosamente por los judíos de Viena. La iglesia es un símbolo de poder religioso y político de la dinastía imperial de los Habsburgo.
Las obras se iniciaron en 1716, y tras la muerte del arquitecto en 1723, las obras fueron continuadas, hasta su terminación en 1737, por su hijo Joseph Emanuel Fischer von Erlach.
La iglesia constituye una obra maestra del eclecticismo barroco, en el que se combinan diferentes estilos: la fachada central representa un pórtico griego, las columnas a su lado son de inspiración barroca y sobre la entrada domina una gigantesca cúpula. Los dos pabellones laterales muestran influencias del barroco romano y decoración oriental. El edificio tiene una altura de 80 metros por unos 60 de ancho y constituye el segundo templo más amplio de la capital después de la catedral de San Esteban
En el exterior destaca el frontis en el que se incluyen las dos columnas citadas, con relieves que muestran periodos de la vida de San Carlos Borromeo. Están inspiradas en la columna Trajana de Roma y su decoración espiral presenta escenas de la vida de San Carlos Borromeo. El tema que se representa en la columna izquierda es la constancia y el valor en la de la derecha.
En el frontón se encuentran relieves obra de Giovanni Stanetti, que describen los sufrimientos de la ciudad durante la peste de 1713, la estatua del santo patrón corona el frontón. Las escaleras de la entrada se encuentra flanqueada por ángeles que representan el antiguo y el nuevo testamento.
El interior alberga tallas y retablos realizados por los artistas más famosos de la época como Daniel Gran y Altomonte. Destaca la cúpula en la que se pueden contemplar un fresco pintado por Johann Michael Rottmayr de Salzburgo, realizado entre 1725 y 1730, denominado "La apoteosis de san Carlos Borromeo" y que sería el último encargo que cumplió el artista. En él se representa la intercesión de Carlos Borromeo, con el apoyo de la Virgen María, y en torno a ellos las virtudes cardinales.
El altar mayor en el que participaron Alberto Camesina y Ferdinand Maxmilián Brokoff, presenta un relieve de estuco con San Carlos sobre una nube, ascendiendo a los cielos.
Los pabellones que conducen a las entradas laterales tienen decoración de influencia china.
Los frescos de las capillas laterales fueron pintados por Daniel Gran.
La iglesia está cerca de la estación Karlsplatz del Metro de Viena, por la que pasan las líneas U1, U2 y U4; también se puede llegar desde las estaciones de tranvía Gußhausstrasse (línea D) o Wien Resselgasse (líneas 1 y 62).
es.wikipedia.org/wiki/Iglesia_de_San_Carlos_Borromeo_(Viena)
The Rektoratskirche St. Karl Borromäus, commonly called the Karlskirche (English: St. Charles Church), is a Baroque church located on the south side of Karlsplatz in Vienna, Austria. Widely considered the most outstanding baroque church in Vienna, as well as one of the city's greatest buildings, the church is dedicated to Saint Charles Borromeo, one of the great counter-reformers of the sixteenth century.
Located on the edge of the Innere Stadt, approximately 200 meters outside the Ringstraße, the church contains a dome in the form of an elongated ellipsoid.
In 1713, one year after the last great plague epidemic, Charles VI, Holy Roman Emperor, pledged to build a church for his namesake patron saint, Charles Borromeo, who was revered as a healer for plague sufferers. An architectural competition was announced, in which Johann Bernhard Fischer von Erlach prevailed over, among others, Ferdinando Galli-Bibiena and Johann Lukas von Hildebrandt. Construction began in 1716 under the supervision of Anton Erhard Martinelli. After J.B. Fischer's death in 1723, his son, Joseph Emanuel Fischer von Erlach, completed the construction in 1737 using partially altered plans. The church originally possessed a direct line of sight to the Hofburg and was also, until 1918, the imperial patron parish church.
As a creator of historic architecture, the elder Fischer von Erlach united the most diverse of elements. The façade in the center, which leads to the porch, corresponds to a Greek temple portico. The neighboring two columns, crafted by Lorenzo Mattielli, found a model in Trajan's Column in Rome. Next to those, two tower pavilions extend out and show the influence of the Roman baroque (Bernini and Borromini). Above the entrance, a dome rises up above a high drum, which the younger J.E. Fischer shortened and partly altered.
Next to the Church was the Spitaler Gottesacker. The composer Antonio Vivaldi died in Vienna and was buried there on July 28, 1741 but his tomb has been lost over time. The church hosts regular Vivaldi concerts in his honour.
Hedwig Kiesler (age 19), later American movie actress and inventor Hedy Lamarr, married Friedrich Mandl (age 32), businessman and Austrofascist, in the tiny chapel of this elaborate church on 10 August 1933. With over 200 prominent guests attending, Kiesler wore “a black-and-white print dress” and carried “a bouquet of white orchids.”
Since Karlsplatz was restored as an ensemble in the late 1980s, the church has garnered fame because of its dome and its two flanking columns of bas-reliefs, as well as its role as an architectural counterweight to the buildings of the Musikverein and of the Vienna University of Technology. The church is cared for by a religious order, the Knights of the Cross with the Red Star, and has long been the parish church as well as the seat of the Catholic student ministry of the Vienna University of Technology.
The iconographical program of the church originated from the imperial official Carl Gustav Heraeus and connects Saint Charles Borromeo with his imperial benefactor. The relief on the pediment above the entrance with the cardinal virtues and the figure of the patron on its apex point to the motivation of the donation. This sculpture group continues onto the attic story as well. The attic is also one of the elements which the younger Fischer introduced. The columns display scenes from the life of Charles Borromeo in a spiral relief and are intended to recall the two columns, Boaz and Jachim, that stood in front of the Temple at Jerusalem. They also recall the Pillars of Hercules and act as symbols of imperial power. The entrance is flanked by angels from the Old and New Testaments.
This program continues in the interior as well, above all in the dome fresco by Johann Michael Rottmayr of Salzburg and Gaetano Fanti, which displays an intercession of Charles Borromeo, supported by the Virgin Mary. Surrounding this scene are the cardinal virtues. The frescos in a number of side chapels are attributed to Daniel Gran.
The high altarpiece portraying the ascension of the saint was conceptualized by the elder Fischer and executed by Ferdinand Maxmilian Brokoff. The altar paintings in the side chapels are by various artists, including Daniel Gran, Sebastiano Ricci, Martino Altomonte and Jakob van Schuppen. A wooden statue of St. Anthony by Josef Josephu is also on display.
As strong effect emanates from the directing of light and architectural grouping, in particular the arch openings of the main axis. The color scheme is characterized by marble with sparring and conscious use of gold leaf. The large round glass window high above the main altar with the Hebrew Tetragrammaton/Yahweh symbolizes God's omnipotence and simultaneously, through its warm yellow tone, God's love. Below is a representation of Apotheosis of Saint Charles Borromeo.
Next to the structures at Schönbrunn Palace, which maintain this form but are more fragmented, the church is Fischer's greatest work. It is also an expression of the Austrian joie de vivre stemming from the victorious end of the Turkish Wars.
The pulpit of the church was probably designed by Joseph Emanuel Fischer von Erlach, and his plans might have been executed by a French furniture maker, Claude Le Fort du Plessy in 1735 although there are no surviving documents attesting their authorship or the manufacturing of the church furniture. It is a wooden structure with rich floral, vegetal, rosette and rocaille ornaments, the finer carvings made of hard walnut, in a gold and brown colour scheme. The abat-voix forms a theatrical canopy with two putti holding a cross and a chalice with host; there is a flaming urn on the top. Around 1860 the abat-voix was enlarged. A wide rim was added distorting the original proportions, obscuring the elegant, swirling lines and creating a top-heavy effect. In 2006-2007 this rim was removed after a long debate and the pulpit was restored. The missing carvings of the canopy decorations were reconstructed and the original appearance of the structure was re-established.
Thanks for your patience and sensayumas during the hiatus
William Weaver, Lucky Ned Pepper and Ralph Schoonbeek.
A vintage metal Triple Tau York Rite lapel pin.
The Triple Tau in Freemasonry: youtu.be/a2ya0PQkIYE
Royal Arch Principals No.1 - Zerubbabel: youtu.be/Lp5gYXhHJYs
The Geometry of the Royal Arch: youtu.be/yTjoo7u3wUI
The Triple Tau:
The compound character known as the triple tau is one of the Royal Arch’s emblems. A triple tau is literally “three Tau’s,” the tau being the nineteenth letter in the Greek Alphabet. The triple tau of Royal Arch Masonry consists of 3 Ts linked in the centre joined at their base.
This mystical character can be signified in a few different ways.
First, the names Hiram of Tyre and Hiram Abif appear in the Phoenican language with the same letters “H” and “T” as they do in English. Therefore, the Triple Tau takes on the interpretation of the initial letters in Hiram Abif’s name.
Second, it signifies also T. H., Templum Hierosolym, the Temple of Jerusalem, and when used as the Royal Arch symbol, some jurisdictions teach that the wearer acknowledges himself a servant of God.
Third, Christians in Greek or Roman influence anciently used a tau cross. The basis of a triple tau in early church history would mean the trinity of father, son, and holy spirit. A belief in the triune nature of godhead is common to many faiths and religions.
A triangle is a simple shape in geometry that has taken on great spiritual significance and symbolism. The equilateral triangle was revered by ancient nations as containing the greatest and most abstruse mysteries, and as a symbol of God, denoting a triad of intelligence, a triad of deity, a triune God. The equilateral triangle shows equality with its three angles of the same degrees. In one way, it best represents deity by its equality or perfection in design and proportion.
The triangle is a symbol of divine union, and an emblem of the mysterious triune, equally representing the attributes of deity, and his triune essence: omnipotence (all powerful), omnipresence (eternal) and omniscience (all knowing).
Johann Michael Rottmayr (bautizado el 11 de diciembre de 1656 en Laufen an der Salzach, Austria- Viena, 25 de octubre de 1730) fue un pintor austriaco. Fue el primer pintor barroco, además de Martino Altomonte destacado al norte de los Alpes.
Su primer aprendizaje como pintor lo realizó con su madre. Más tarde se perfeccionó en el taller de Johann Carl Loth en Venecia (1675-1688). Así obtuvo un estilo que era mezcla de Venecia y Nápoles. Estuvo en Passau y desde 1689 en adelante trabajó en Salzburgo. En el Palacio Arzobispal pintó temas mitológicos en los techos.
A partir de 1706 vivió de continuo en Viena, y también estuvo activo en monasterios de la Baja Austria. Pinta numerosos frescos, en los que destaca el color y el uso del escorzo como medios ilusionistas. Su obra, lo mismo que la de Altomonte, preludia el rococó.
Entre sus obras al fresco, cabe citar:
Apoteosis en la cúpula de la sala de los ancestros en el palacio Vranov, Frain (1696)
Techo del Palacio Pommersfelden (1716-1718)
Iglesia colegial de Melk (1716-1722)
Iglesia de San Carlos Borromeo en Viena (1726)
Murales en el "Palacio Garten" de Viena, actual Museo Liechtenstein
es.wikipedia.org/wiki/Johann_Michael_Rottmayr
Johann Michael Rottmayr (11 December 1656 – 25 October 1730), was an Austrian painter.
Rottmayr was born in Laufen an der Salzach, Bavaria. Along with his Laufen-born contemporary, Hans Adam Weissenkircher, he received his education from Johann Carl Loth in Venice. Just as Weissenkircher had brought the Italian Renaissance to the southern Alps and the court of the Princes of Eggenberg in Graz, so Rottmayr brought it north of the Alps and from 1689 onwards worked in Salzburg, where he was employed as the general painter of the Prince-Bishop of Salzburg.
Johann Michael Rottmayr painted the inside of the central dome of the Melk Abbey. This particular painting was recently selected as the main motif of a very high value collectors' coin: the Austrian Melk Abbey commemorative coin, minted on April 18, 2007. The reverse side gives a view up into the central dome of the church, with its typical vision of heaven.
en.wikipedia.org/wiki/Johann_Michael_Rottmayr
La iglesia de san Carlos Borromeo (en alemán, Karlskirche) es una iglesia barroca de Viena, situada en Kreuzherrengasse, 1, en la parte sur de Karlsplatz, al borde del primer distrito, y doscientos metros por fuera de la Ringstrasse.
Durante la fuerte epidemia de peste que azotó Viena en 1713 y que se cobró la vida de unas 8.000 personas, el emperador Carlos VI prometió que, tan pronto, como la ciudad se viera libre de esta calamidad, levantaría un templo dedicado a san Carlos Borromeo, arzobispo de Milán y héroe de la epidemia de peste de 1576. Al año siguiente de la epidemia se anunció un concurso para el proyecto de la iglesia que fue adjudicado a Johann Bernhard Fischer von Erlach. Los fondos que permitieron sufragar la construcción de la iglesia fueron aportados forzosamente por los judíos de Viena. La iglesia es un símbolo de poder religioso y político de la dinastía imperial de los Habsburgo.
Las obras se iniciaron en 1716, y tras la muerte del arquitecto en 1723, las obras fueron continuadas, hasta su terminación en 1737, por su hijo Joseph Emanuel Fischer von Erlach.
La iglesia constituye una obra maestra del eclecticismo barroco, en el que se combinan diferentes estilos: la fachada central representa un pórtico griego, las columnas a su lado son de inspiración barroca y sobre la entrada domina una gigantesca cúpula. Los dos pabellones laterales muestran influencias del barroco romano y decoración oriental. El edificio tiene una altura de 80 metros por unos 60 de ancho y constituye el segundo templo más amplio de la capital después de la catedral de San Esteban
En el exterior destaca el frontis en el que se incluyen las dos columnas citadas, con relieves que muestran periodos de la vida de San Carlos Borromeo. Están inspiradas en la columna Trajana de Roma y su decoración espiral presenta escenas de la vida de San Carlos Borromeo. El tema que se representa en la columna izquierda es la constancia y el valor en la de la derecha.
En el frontón se encuentran relieves obra de Giovanni Stanetti, que describen los sufrimientos de la ciudad durante la peste de 1713, la estatua del santo patrón corona el frontón. Las escaleras de la entrada se encuentra flanqueada por ángeles que representan el antiguo y el nuevo testamento.
El interior alberga tallas y retablos realizados por los artistas más famosos de la época como Daniel Gran y Altomonte. Destaca la cúpula en la que se pueden contemplar un fresco pintado por Johann Michael Rottmayr de Salzburgo, realizado entre 1725 y 1730, denominado "La apoteosis de san Carlos Borromeo" y que sería el último encargo que cumplió el artista. En él se representa la intercesión de Carlos Borromeo, con el apoyo de la Virgen María, y en torno a ellos las virtudes cardinales.
El altar mayor en el que participaron Alberto Camesina y Ferdinand Maxmilián Brokoff, presenta un relieve de estuco con San Carlos sobre una nube, ascendiendo a los cielos.
Los pabellones que conducen a las entradas laterales tienen decoración de influencia china.
Los frescos de las capillas laterales fueron pintados por Daniel Gran.
La iglesia está cerca de la estación Karlsplatz del Metro de Viena, por la que pasan las líneas U1, U2 y U4; también se puede llegar desde las estaciones de tranvía Gußhausstrasse (línea D) o Wien Resselgasse (líneas 1 y 62).
es.wikipedia.org/wiki/Iglesia_de_San_Carlos_Borromeo_(Viena)
The Rektoratskirche St. Karl Borromäus, commonly called the Karlskirche (English: St. Charles Church), is a Baroque church located on the south side of Karlsplatz in Vienna, Austria. Widely considered the most outstanding baroque church in Vienna, as well as one of the city's greatest buildings, the church is dedicated to Saint Charles Borromeo, one of the great counter-reformers of the sixteenth century.
Located on the edge of the Innere Stadt, approximately 200 meters outside the Ringstraße, the church contains a dome in the form of an elongated ellipsoid.
In 1713, one year after the last great plague epidemic, Charles VI, Holy Roman Emperor, pledged to build a church for his namesake patron saint, Charles Borromeo, who was revered as a healer for plague sufferers. An architectural competition was announced, in which Johann Bernhard Fischer von Erlach prevailed over, among others, Ferdinando Galli-Bibiena and Johann Lukas von Hildebrandt. Construction began in 1716 under the supervision of Anton Erhard Martinelli. After J.B. Fischer's death in 1723, his son, Joseph Emanuel Fischer von Erlach, completed the construction in 1737 using partially altered plans. The church originally possessed a direct line of sight to the Hofburg and was also, until 1918, the imperial patron parish church.
As a creator of historic architecture, the elder Fischer von Erlach united the most diverse of elements. The façade in the center, which leads to the porch, corresponds to a Greek temple portico. The neighboring two columns, crafted by Lorenzo Mattielli, found a model in Trajan's Column in Rome. Next to those, two tower pavilions extend out and show the influence of the Roman baroque (Bernini and Borromini). Above the entrance, a dome rises up above a high drum, which the younger J.E. Fischer shortened and partly altered.
Next to the Church was the Spitaler Gottesacker. The composer Antonio Vivaldi died in Vienna and was buried there on July 28, 1741 but his tomb has been lost over time. The church hosts regular Vivaldi concerts in his honour.
Hedwig Kiesler (age 19), later American movie actress and inventor Hedy Lamarr, married Friedrich Mandl (age 32), businessman and Austrofascist, in the tiny chapel of this elaborate church on 10 August 1933. With over 200 prominent guests attending, Kiesler wore “a black-and-white print dress” and carried “a bouquet of white orchids.”
Since Karlsplatz was restored as an ensemble in the late 1980s, the church has garnered fame because of its dome and its two flanking columns of bas-reliefs, as well as its role as an architectural counterweight to the buildings of the Musikverein and of the Vienna University of Technology. The church is cared for by a religious order, the Knights of the Cross with the Red Star, and has long been the parish church as well as the seat of the Catholic student ministry of the Vienna University of Technology.
The iconographical program of the church originated from the imperial official Carl Gustav Heraeus and connects Saint Charles Borromeo with his imperial benefactor. The relief on the pediment above the entrance with the cardinal virtues and the figure of the patron on its apex point to the motivation of the donation. This sculpture group continues onto the attic story as well. The attic is also one of the elements which the younger Fischer introduced. The columns display scenes from the life of Charles Borromeo in a spiral relief and are intended to recall the two columns, Boaz and Jachim, that stood in front of the Temple at Jerusalem. They also recall the Pillars of Hercules and act as symbols of imperial power. The entrance is flanked by angels from the Old and New Testaments.
This program continues in the interior as well, above all in the dome fresco by Johann Michael Rottmayr of Salzburg and Gaetano Fanti, which displays an intercession of Charles Borromeo, supported by the Virgin Mary. Surrounding this scene are the cardinal virtues. The frescos in a number of side chapels are attributed to Daniel Gran.
The high altarpiece portraying the ascension of the saint was conceptualized by the elder Fischer and executed by Ferdinand Maxmilian Brokoff. The altar paintings in the side chapels are by various artists, including Daniel Gran, Sebastiano Ricci, Martino Altomonte and Jakob van Schuppen. A wooden statue of St. Anthony by Josef Josephu is also on display.
As strong effect emanates from the directing of light and architectural grouping, in particular the arch openings of the main axis. The color scheme is characterized by marble with sparring and conscious use of gold leaf. The large round glass window high above the main altar with the Hebrew Tetragrammaton/Yahweh symbolizes God's omnipotence and simultaneously, through its warm yellow tone, God's love. Below is a representation of Apotheosis of Saint Charles Borromeo.
Next to the structures at Schönbrunn Palace, which maintain this form but are more fragmented, the church is Fischer's greatest work. It is also an expression of the Austrian joie de vivre stemming from the victorious end of the Turkish Wars.
The pulpit of the church was probably designed by Joseph Emanuel Fischer von Erlach, and his plans might have been executed by a French furniture maker, Claude Le Fort du Plessy in 1735 although there are no surviving documents attesting their authorship or the manufacturing of the church furniture. It is a wooden structure with rich floral, vegetal, rosette and rocaille ornaments, the finer carvings made of hard walnut, in a gold and brown colour scheme. The abat-voix forms a theatrical canopy with two putti holding a cross and a chalice with host; there is a flaming urn on the top. Around 1860 the abat-voix was enlarged. A wide rim was added distorting the original proportions, obscuring the elegant, swirling lines and creating a top-heavy effect. In 2006-2007 this rim was removed after a long debate and the pulpit was restored. The missing carvings of the canopy decorations were reconstructed and the original appearance of the structure was re-established.
La iglesia de san Carlos Borromeo (en alemán, Karlskirche) es una iglesia barroca de Viena, situada en Kreuzherrengasse, 1, en la parte sur de Karlsplatz, al borde del primer distrito, y doscientos metros por fuera de la Ringstrasse.
Durante la fuerte epidemia de peste que azotó Viena en 1713 y que se cobró la vida de unas 8.000 personas, el emperador Carlos VI prometió que, tan pronto, como la ciudad se viera libre de esta calamidad, levantaría un templo dedicado a san Carlos Borromeo, arzobispo de Milán y héroe de la epidemia de peste de 1576. Al año siguiente de la epidemia se anunció un concurso para el proyecto de la iglesia que fue adjudicado a Johann Bernhard Fischer von Erlach. Los fondos que permitieron sufragar la construcción de la iglesia fueron aportados forzosamente por los judíos de Viena. La iglesia es un símbolo de poder religioso y político de la dinastía imperial de los Habsburgo.
Las obras se iniciaron en 1716, y tras la muerte del arquitecto en 1723, las obras fueron continuadas, hasta su terminación en 1737, por su hijo Joseph Emanuel Fischer von Erlach.
La iglesia constituye una obra maestra del eclecticismo barroco, en el que se combinan diferentes estilos: la fachada central representa un pórtico griego, las columnas a su lado son de inspiración barroca y sobre la entrada domina una gigantesca cúpula. Los dos pabellones laterales muestran influencias del barroco romano y decoración oriental. El edificio tiene una altura de 80 metros por unos 60 de ancho y constituye el segundo templo más amplio de la capital después de la catedral de San Esteban
En el exterior destaca el frontis en el que se incluyen las dos columnas citadas, con relieves que muestran periodos de la vida de San Carlos Borromeo. Están inspiradas en la columna Trajana de Roma y su decoración espiral presenta escenas de la vida de San Carlos Borromeo. El tema que se representa en la columna izquierda es la constancia y el valor en la de la derecha.
En el frontón se encuentran relieves obra de Giovanni Stanetti, que describen los sufrimientos de la ciudad durante la peste de 1713, la estatua del santo patrón corona el frontón. Las escaleras de la entrada se encuentra flanqueada por ángeles que representan el antiguo y el nuevo testamento.
El interior alberga tallas y retablos realizados por los artistas más famosos de la época como Daniel Gran y Altomonte. Destaca la cúpula en la que se pueden contemplar un fresco pintado por Johann Michael Rottmayr de Salzburgo, realizado entre 1725 y 1730, denominado "La apoteosis de san Carlos Borromeo" y que sería el último encargo que cumplió el artista. En él se representa la intercesión de Carlos Borromeo, con el apoyo de la Virgen María, y en torno a ellos las virtudes cardinales.
El altar mayor en el que participaron Alberto Camesina y Ferdinand Maxmilián Brokoff, presenta un relieve de estuco con San Carlos sobre una nube, ascendiendo a los cielos.
Los pabellones que conducen a las entradas laterales tienen decoración de influencia china.
Los frescos de las capillas laterales fueron pintados por Daniel Gran.
La iglesia está cerca de la estación Karlsplatz del Metro de Viena, por la que pasan las líneas U1, U2 y U4; también se puede llegar desde las estaciones de tranvía Gußhausstrasse (línea D) o Wien Resselgasse (líneas 1 y 62).
es.wikipedia.org/wiki/Iglesia_de_San_Carlos_Borromeo_(Viena)
The Rektoratskirche St. Karl Borromäus, commonly called the Karlskirche (English: St. Charles Church), is a Baroque church located on the south side of Karlsplatz in Vienna, Austria. Widely considered the most outstanding baroque church in Vienna, as well as one of the city's greatest buildings, the church is dedicated to Saint Charles Borromeo, one of the great counter-reformers of the sixteenth century.
Located on the edge of the Innere Stadt, approximately 200 meters outside the Ringstraße, the church contains a dome in the form of an elongated ellipsoid.
In 1713, one year after the last great plague epidemic, Charles VI, Holy Roman Emperor, pledged to build a church for his namesake patron saint, Charles Borromeo, who was revered as a healer for plague sufferers. An architectural competition was announced, in which Johann Bernhard Fischer von Erlach prevailed over, among others, Ferdinando Galli-Bibiena and Johann Lukas von Hildebrandt. Construction began in 1716 under the supervision of Anton Erhard Martinelli. After J.B. Fischer's death in 1723, his son, Joseph Emanuel Fischer von Erlach, completed the construction in 1737 using partially altered plans. The church originally possessed a direct line of sight to the Hofburg and was also, until 1918, the imperial patron parish church.
As a creator of historic architecture, the elder Fischer von Erlach united the most diverse of elements. The façade in the center, which leads to the porch, corresponds to a Greek temple portico. The neighboring two columns, crafted by Lorenzo Mattielli, found a model in Trajan's Column in Rome. Next to those, two tower pavilions extend out and show the influence of the Roman baroque (Bernini and Borromini). Above the entrance, a dome rises up above a high drum, which the younger J.E. Fischer shortened and partly altered.
Next to the Church was the Spitaler Gottesacker. The composer Antonio Vivaldi died in Vienna and was buried there on July 28, 1741 but his tomb has been lost over time. The church hosts regular Vivaldi concerts in his honour.
Hedwig Kiesler (age 19), later American movie actress and inventor Hedy Lamarr, married Friedrich Mandl (age 32), businessman and Austrofascist, in the tiny chapel of this elaborate church on 10 August 1933. With over 200 prominent guests attending, Kiesler wore “a black-and-white print dress” and carried “a bouquet of white orchids.”
Since Karlsplatz was restored as an ensemble in the late 1980s, the church has garnered fame because of its dome and its two flanking columns of bas-reliefs, as well as its role as an architectural counterweight to the buildings of the Musikverein and of the Vienna University of Technology. The church is cared for by a religious order, the Knights of the Cross with the Red Star, and has long been the parish church as well as the seat of the Catholic student ministry of the Vienna University of Technology.
The iconographical program of the church originated from the imperial official Carl Gustav Heraeus and connects Saint Charles Borromeo with his imperial benefactor. The relief on the pediment above the entrance with the cardinal virtues and the figure of the patron on its apex point to the motivation of the donation. This sculpture group continues onto the attic story as well. The attic is also one of the elements which the younger Fischer introduced. The columns display scenes from the life of Charles Borromeo in a spiral relief and are intended to recall the two columns, Boaz and Jachim, that stood in front of the Temple at Jerusalem. They also recall the Pillars of Hercules and act as symbols of imperial power. The entrance is flanked by angels from the Old and New Testaments.
This program continues in the interior as well, above all in the dome fresco by Johann Michael Rottmayr of Salzburg and Gaetano Fanti, which displays an intercession of Charles Borromeo, supported by the Virgin Mary. Surrounding this scene are the cardinal virtues. The frescos in a number of side chapels are attributed to Daniel Gran.
The high altarpiece portraying the ascension of the saint was conceptualized by the elder Fischer and executed by Ferdinand Maxmilian Brokoff. The altar paintings in the side chapels are by various artists, including Daniel Gran, Sebastiano Ricci, Martino Altomonte and Jakob van Schuppen. A wooden statue of St. Anthony by Josef Josephu is also on display.
As strong effect emanates from the directing of light and architectural grouping, in particular the arch openings of the main axis. The color scheme is characterized by marble with sparring and conscious use of gold leaf. The large round glass window high above the main altar with the Hebrew Tetragrammaton/Yahweh symbolizes God's omnipotence and simultaneously, through its warm yellow tone, God's love. Below is a representation of Apotheosis of Saint Charles Borromeo.
Next to the structures at Schönbrunn Palace, which maintain this form but are more fragmented, the church is Fischer's greatest work. It is also an expression of the Austrian joie de vivre stemming from the victorious end of the Turkish Wars.
The pulpit of the church was probably designed by Joseph Emanuel Fischer von Erlach, and his plans might have been executed by a French furniture maker, Claude Le Fort du Plessy in 1735 although there are no surviving documents attesting their authorship or the manufacturing of the church furniture. It is a wooden structure with rich floral, vegetal, rosette and rocaille ornaments, the finer carvings made of hard walnut, in a gold and brown colour scheme. The abat-voix forms a theatrical canopy with two putti holding a cross and a chalice with host; there is a flaming urn on the top. Around 1860 the abat-voix was enlarged. A wide rim was added distorting the original proportions, obscuring the elegant, swirling lines and creating a top-heavy effect. In 2006-2007 this rim was removed after a long debate and the pulpit was restored. The missing carvings of the canopy decorations were reconstructed and the original appearance of the structure was re-established.
What are You doing?
(George Mylne, "Lessons for the Christian's Daily Walk" 1859)
"Where the word of a King is, there is power! Who may say to Him: What are You doing?" Ecclesiastes 8:4
What word, what power, are like the Lord's? With earthly kings words may be loud — and power small. Not so with God. His purpose knows no hindrance. His word can never fail. Who can resist His power? With God, purpose, and word, and power are but one.
Who, then, may say to God: "What are You doing?" To hinder His purpose, you must be able to overcome Omnipotence! Infinite, unchangeable, almighty — with God to will, is to perform; to speak, is to proclaim His past eternal purpose, and His endless might. Who can arrest His hand, or thwart His providence? Who can? That is not the word. Rather, who ought to wish it? Who ought to quarrel with His will, or say, either with bold or fretful opposition, "What are You doing?"
Your child has died; or perhaps a shipwreck has bereft you at one stroke, of all your family; or other ills untold, unspeakable, have made you drink the wine of desperation. My friend, these things were ordained by God "before the world began." In God's eternal mind it was written — it was settled long ago. How vain to say, "What are You doing?" And when the time was come, God sent His messengers — noiseless, unseen, invisible — to do His righteous will. Could you have said, "What are You doing with my child? What are You doing with the winds and waves? Forbear!"
Your will was not consulted — your permission was not asked. Do not say, "What are You doing?" Be silent before the omnipotent Disposer! "I was silent; I would not open my mouth, for You are the one who has done this!" (Psalm 39:9.) "But what can I say? He Himself has done this! I will walk humbly all my years because of this anguish of my soul." (Isaiah 38:15.) Go softly all your years — yet not "in anguish of soul." If you have faith in Christ, you are better taught than this. Go softly — yet in faith, in patience. Looking to Jesus, let your language be: "It is the Lord! Let my Lord do what seems good in His eyes!" (1 Samuel 3:18.)
Johann Michael Rottmayr (bautizado el 11 de diciembre de 1656 en Laufen an der Salzach, Austria- Viena, 25 de octubre de 1730) fue un pintor austriaco. Fue el primer pintor barroco, además de Martino Altomonte destacado al norte de los Alpes.
Su primer aprendizaje como pintor lo realizó con su madre. Más tarde se perfeccionó en el taller de Johann Carl Loth en Venecia (1675-1688). Así obtuvo un estilo que era mezcla de Venecia y Nápoles. Estuvo en Passau y desde 1689 en adelante trabajó en Salzburgo. En el Palacio Arzobispal pintó temas mitológicos en los techos.
A partir de 1706 vivió de continuo en Viena, y también estuvo activo en monasterios de la Baja Austria. Pinta numerosos frescos, en los que destaca el color y el uso del escorzo como medios ilusionistas. Su obra, lo mismo que la de Altomonte, preludia el rococó.
Entre sus obras al fresco, cabe citar:
Apoteosis en la cúpula de la sala de los ancestros en el palacio Vranov, Frain (1696)
Techo del Palacio Pommersfelden (1716-1718)
Iglesia colegial de Melk (1716-1722)
Iglesia de San Carlos Borromeo en Viena (1726)
Murales en el "Palacio Garten" de Viena, actual Museo Liechtenstein
es.wikipedia.org/wiki/Johann_Michael_Rottmayr
Johann Michael Rottmayr (11 December 1656 – 25 October 1730), was an Austrian painter.
Rottmayr was born in Laufen an der Salzach, Bavaria. Along with his Laufen-born contemporary, Hans Adam Weissenkircher, he received his education from Johann Carl Loth in Venice. Just as Weissenkircher had brought the Italian Renaissance to the southern Alps and the court of the Princes of Eggenberg in Graz, so Rottmayr brought it north of the Alps and from 1689 onwards worked in Salzburg, where he was employed as the general painter of the Prince-Bishop of Salzburg.
Johann Michael Rottmayr painted the inside of the central dome of the Melk Abbey. This particular painting was recently selected as the main motif of a very high value collectors' coin: the Austrian Melk Abbey commemorative coin, minted on April 18, 2007. The reverse side gives a view up into the central dome of the church, with its typical vision of heaven.
en.wikipedia.org/wiki/Johann_Michael_Rottmayr
Carlo Borromeo (Arona, Ducado de Milán, 2 de octubre de 1538 - Milán, 3 de noviembre de 1584) fue un cardenal italiano, arzobispo de Milán y uno de los grandes reformadores católicos de la época postridentina. Era sobrino del papa Pío IV y la Iglesia católica lo venera como santo.
es.wikipedia.org/wiki/Carlos_Borromeo
Charles Borromeo (Italian: Carlo Borromeo, Latin: Carolus Borromeus, 2 October 1538 – 3 November 1584) was the Latin archbishop of Milan from 1564 to 1584 and a cardinal of the Catholic Church. He was a leading figure of the Counter-Reformation combat against the Protestant Reformation together with St. Ignatius of Loyola and St. Philip Neri. In that role he was responsible for significant reforms in the Catholic Church, including the founding of seminaries for the education of priests. He is honored as a saint by the Catholic Church, with a feast day on November 4.
en.wikipedia.org/wiki/Charles_Borromeo
La iglesia de san Carlos Borromeo (en alemán, Karlskirche) es una iglesia barroca de Viena, situada en Kreuzherrengasse, 1, en la parte sur de Karlsplatz, al borde del primer distrito, y doscientos metros por fuera de la Ringstrasse.
Durante la fuerte epidemia de peste que azotó Viena en 1713 y que se cobró la vida de unas 8.000 personas, el emperador Carlos VI prometió que, tan pronto, como la ciudad se viera libre de esta calamidad, levantaría un templo dedicado a san Carlos Borromeo, arzobispo de Milán y héroe de la epidemia de peste de 1576. Al año siguiente de la epidemia se anunció un concurso para el proyecto de la iglesia que fue adjudicado a Johann Bernhard Fischer von Erlach. Los fondos que permitieron sufragar la construcción de la iglesia fueron aportados forzosamente por los judíos de Viena. La iglesia es un símbolo de poder religioso y político de la dinastía imperial de los Habsburgo.
Las obras se iniciaron en 1716, y tras la muerte del arquitecto en 1723, las obras fueron continuadas, hasta su terminación en 1737, por su hijo Joseph Emanuel Fischer von Erlach.
La iglesia constituye una obra maestra del eclecticismo barroco, en el que se combinan diferentes estilos: la fachada central representa un pórtico griego, las columnas a su lado son de inspiración barroca y sobre la entrada domina una gigantesca cúpula. Los dos pabellones laterales muestran influencias del barroco romano y decoración oriental. El edificio tiene una altura de 80 metros por unos 60 de ancho y constituye el segundo templo más amplio de la capital después de la catedral de San Esteban
En el exterior destaca el frontis en el que se incluyen las dos columnas citadas, con relieves que muestran periodos de la vida de San Carlos Borromeo. Están inspiradas en la columna Trajana de Roma y su decoración espiral presenta escenas de la vida de San Carlos Borromeo. El tema que se representa en la columna izquierda es la constancia y el valor en la de la derecha.
En el frontón se encuentran relieves obra de Giovanni Stanetti, que describen los sufrimientos de la ciudad durante la peste de 1713, la estatua del santo patrón corona el frontón. Las escaleras de la entrada se encuentra flanqueada por ángeles que representan el antiguo y el nuevo testamento.
El interior alberga tallas y retablos realizados por los artistas más famosos de la época como Daniel Gran y Altomonte. Destaca la cúpula en la que se pueden contemplar un fresco pintado por Johann Michael Rottmayr de Salzburgo, realizado entre 1725 y 1730, denominado "La apoteosis de san Carlos Borromeo" y que sería el último encargo que cumplió el artista. En él se representa la intercesión de Carlos Borromeo, con el apoyo de la Virgen María, y en torno a ellos las virtudes cardinales.
El altar mayor en el que participaron Alberto Camesina y Ferdinand Maxmilián Brokoff, presenta un relieve de estuco con San Carlos sobre una nube, ascendiendo a los cielos.
Los pabellones que conducen a las entradas laterales tienen decoración de influencia china.
Los frescos de las capillas laterales fueron pintados por Daniel Gran.
La iglesia está cerca de la estación Karlsplatz del Metro de Viena, por la que pasan las líneas U1, U2 y U4; también se puede llegar desde las estaciones de tranvía Gußhausstrasse (línea D) o Wien Resselgasse (líneas 1 y 62).
es.wikipedia.org/wiki/Iglesia_de_San_Carlos_Borromeo_(Viena)
The Rektoratskirche St. Karl Borromäus, commonly called the Karlskirche (English: St. Charles Church), is a Baroque church located on the south side of Karlsplatz in Vienna, Austria. Widely considered the most outstanding baroque church in Vienna, as well as one of the city's greatest buildings, the church is dedicated to Saint Charles Borromeo, one of the great counter-reformers of the sixteenth century.
Located on the edge of the Innere Stadt, approximately 200 meters outside the Ringstraße, the church contains a dome in the form of an elongated ellipsoid.
In 1713, one year after the last great plague epidemic, Charles VI, Holy Roman Emperor, pledged to build a church for his namesake patron saint, Charles Borromeo, who was revered as a healer for plague sufferers. An architectural competition was announced, in which Johann Bernhard Fischer von Erlach prevailed over, among others, Ferdinando Galli-Bibiena and Johann Lukas von Hildebrandt. Construction began in 1716 under the supervision of Anton Erhard Martinelli. After J.B. Fischer's death in 1723, his son, Joseph Emanuel Fischer von Erlach, completed the construction in 1737 using partially altered plans. The church originally possessed a direct line of sight to the Hofburg and was also, until 1918, the imperial patron parish church.
As a creator of historic architecture, the elder Fischer von Erlach united the most diverse of elements. The façade in the center, which leads to the porch, corresponds to a Greek temple portico. The neighboring two columns, crafted by Lorenzo Mattielli, found a model in Trajan's Column in Rome. Next to those, two tower pavilions extend out and show the influence of the Roman baroque (Bernini and Borromini). Above the entrance, a dome rises up above a high drum, which the younger J.E. Fischer shortened and partly altered.
Next to the Church was the Spitaler Gottesacker. The composer Antonio Vivaldi died in Vienna and was buried there on July 28, 1741 but his tomb has been lost over time. The church hosts regular Vivaldi concerts in his honour.
Hedwig Kiesler (age 19), later American movie actress and inventor Hedy Lamarr, married Friedrich Mandl (age 32), businessman and Austrofascist, in the tiny chapel of this elaborate church on 10 August 1933. With over 200 prominent guests attending, Kiesler wore “a black-and-white print dress” and carried “a bouquet of white orchids.”
Since Karlsplatz was restored as an ensemble in the late 1980s, the church has garnered fame because of its dome and its two flanking columns of bas-reliefs, as well as its role as an architectural counterweight to the buildings of the Musikverein and of the Vienna University of Technology. The church is cared for by a religious order, the Knights of the Cross with the Red Star, and has long been the parish church as well as the seat of the Catholic student ministry of the Vienna University of Technology.
The iconographical program of the church originated from the imperial official Carl Gustav Heraeus and connects Saint Charles Borromeo with his imperial benefactor. The relief on the pediment above the entrance with the cardinal virtues and the figure of the patron on its apex point to the motivation of the donation. This sculpture group continues onto the attic story as well. The attic is also one of the elements which the younger Fischer introduced. The columns display scenes from the life of Charles Borromeo in a spiral relief and are intended to recall the two columns, Boaz and Jachim, that stood in front of the Temple at Jerusalem. They also recall the Pillars of Hercules and act as symbols of imperial power. The entrance is flanked by angels from the Old and New Testaments.
This program continues in the interior as well, above all in the dome fresco by Johann Michael Rottmayr of Salzburg and Gaetano Fanti, which displays an intercession of Charles Borromeo, supported by the Virgin Mary. Surrounding this scene are the cardinal virtues. The frescos in a number of side chapels are attributed to Daniel Gran.
The high altarpiece portraying the ascension of the saint was conceptualized by the elder Fischer and executed by Ferdinand Maxmilian Brokoff. The altar paintings in the side chapels are by various artists, including Daniel Gran, Sebastiano Ricci, Martino Altomonte and Jakob van Schuppen. A wooden statue of St. Anthony by Josef Josephu is also on display.
As strong effect emanates from the directing of light and architectural grouping, in particular the arch openings of the main axis. The color scheme is characterized by marble with sparring and conscious use of gold leaf. The large round glass window high above the main altar with the Hebrew Tetragrammaton/Yahweh symbolizes God's omnipotence and simultaneously, through its warm yellow tone, God's love. Below is a representation of Apotheosis of Saint Charles Borromeo.
Next to the structures at Schönbrunn Palace, which maintain this form but are more fragmented, the church is Fischer's greatest work. It is also an expression of the Austrian joie de vivre stemming from the victorious end of the Turkish Wars.
The pulpit of the church was probably designed by Joseph Emanuel Fischer von Erlach, and his plans might have been executed by a French furniture maker, Claude Le Fort du Plessy in 1735 although there are no surviving documents attesting their authorship or the manufacturing of the church furniture. It is a wooden structure with rich floral, vegetal, rosette and rocaille ornaments, the finer carvings made of hard walnut, in a gold and brown colour scheme. The abat-voix forms a theatrical canopy with two putti holding a cross and a chalice with host; there is a flaming urn on the top. Around 1860 the abat-voix was enlarged. A wide rim was added distorting the original proportions, obscuring the elegant, swirling lines and creating a top-heavy effect. In 2006-2007 this rim was removed after a long debate and the pulpit was restored. The missing carvings of the canopy decorations were reconstructed and the original appearance of the structure was re-established.