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darkelfchicksick · 2 years

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So where *is* Tassing, actually?

Obviously it’s nowhere. But actually, it’s also several specific places in a specific area.

As someone who lives and has lived in several parts of Oberbayern, I'm so tickled by placing Tassing on a map. While trying to find a region it would fit in with all the clues the game gives, I also found several monasteries that probably contributed to the way Kiersau was written and created.

Names

Tassing fits a common naming scheme in Oberbayern. Places with an -ing name in Austria and Altbayern (roughly congruent with the present-day administrative districts Upper Bavaria, Lower Bavaria and Upper Palatinate) were founded in a specific time frame, the Baiuvarian Settling of the Alps. Up until the 7th century CE, the alpine landscape was inhabited by slavs, but from the 7th to 9th century, the Baiuvarii, a germanic group of people, moved into the area and ended up either displacing or integrating the slavic people into their own society. Examples of Baiuvarian -ing names in Upper Bavaria include Pasing (With the people of Paso/Paoso/Poso/Poaso), Menzing (With the people of Menzo) or Poing (With the people of Piuwo). Tassing might have been re-settled, founded or just be associated with a man named Tasso, and should be located somewhere in Altbayern.

Kiersau is a strange name to me and finding an etymologically-based interpretation, like for Tassing, is harder. (In general, trying to find etymologies for place names is often more educated guessing than anything else.) The Bavarian meaning of Au (or Aue) is a flat piece of land with meadows and forests located near a river (also: floodplain). The problematic part is Kiers. I'm choosing to put it down as Kirsche, cherry. Why? Well, cherry trees were brought across the Alps by Romans, and the Roman past of Kiersau and Tassing is important to the story. It might also just be a reference to Hirsau, a famous Benedictine monastery in the Black Forest.

None of the first or last names of the peasants, merchants or craftsmen in Tassing give any kind of hint as to where the place is located. Names like Bauer (farmer), Gertner (gardener) or Zimmermann (carpenter) are extremely common, and the more uncommon ones, like Alban, don't help narrowing it down either.

Area

We get one look at an Early Modern map of Europe, with a few mountain ranges, rivers, some of the most siginficant trade roads, and Tassing marked on it. We know that Tassing is part of the Prince-Bishopric of Freising in 1518 and borders directly on Tyrolia. We know it's in Bavaria, which I'm deciding to identify as the Bavarian territory of the Holy Roman Empire. I'm not getting into the true borders of Bavaria on my overly researched Pentiment post. We also learn that one of the Roman trade routes, possibly relateed to salt, was built to run past Tassing, and that Tassing is located somewhere in the province of Raetia. To identify and overlap all these areas, I have committed a horrible cartographic crime in Photoshop!

I have marked Raetia in yellow, the Roman roads in red, the Prince-Bishopric in brown and the Bavarian territory in blue. This first map shows these areas in a European context.

This one is a closer shot of the whole possible location of Tassing. Now, you might have noticed a little red dot in the lower right, outside of any of the possible areas, right there in Eastern Tyrolia?

Unfortunately, that is where the Pentiment map placed Tassing. Now, the in-game map is mirroring many a Early modern maps (I'm just glad they put a modern North-South axis on it, ngl), and is. Not Very Reliable. This part of Austria cannot be interpreted as Upper Bavaria by even the most lenient mapreaders, and I am electing to ignore it. Sorry.

I’m also locating Tassing west of Munich, not east, because I’m too familiar with the area around Rosenheim/Wasserburg and I’m just not getting Tassing vibes, even though Perchtenläufe are far more common today in the area.

Anyway, on to the last map. You'll notice there's a nice Roman road leading through the big pink area west, leading north towards Augsburg, and a second to the east that crosses into non-Freising territory and then passes (or crosses, my Roman roads map reference isn't super exact) a Freising enclave.

When I first zoned into this map, I got really excited, because there IS a Benedictine monastery on the West road! Kloster Ettal - which is unfortunately mostly famous for a sexual abuse scandal in the Catholic boarding school that's part of the monastery. Yikes.

Kloster Ettal (1)

It was founded in the 14th century, so rather late, by Emperor Ludwig IV. The sanctuary features a small marble Madonna. Ettal remained rather unimportant until the 18th century. Pro: Right next to a Roman road, close to a small river, securely inside my possible location area and located on a hill. Con: Founded too late and not by a person comparable to the foundress of Kiersau. Not culturally significant before or during the time of Pentiment. No reference to any strange reliquiaries.

Epfach (2)

This is a small village near Denklingen. It's not significant for having a monastery, because there is none. However, Epfach used to be called Abodiacum, and it was located at an important intersection between the Via Claudia and the salt road between Salzburg and Kempten. Since the fall of the Roman Empire, it has lost meaning, and today Epfach is a village with a rich past. The coat of arms depicts a roman lamp with the Chi Rho, emphasizing the merging and mixing of pagan Roman and Christian influences in the area. There have also been several archeological finds, among them the Venus of Epfach, and you can visit a Nymphaeum near the school. I'm not rating this one pro and con, since Epfach doesn't have a monastery. However, I think the area may have been one of many inspiring places in Upper Bavaria that went into the creation of Tassing. I was especially tickled by the Nymphaeum and the murals that are on exhibit in the former fire station.

Beuerberg (3)

A double monastery, founded around 1120 by a local Noble, Berta von Iringsburg and her sons. It was widely known for its library and school, and it was ravaged by fire several times, which also destroyed parts of the library. Pro: Founded by a woman, double monastery, a history of fires. Con: Not a Benedictine monastery, not in the target area, most places burn down over the course of 800 years, and also I literally added it exclusively because my grandparents used to live here.

Wessobrunn (4)

Originally founded in 753 by Duke Tassilo III. near another Roman road, it was presumably the proprietary monastery of a family by the name of Wezzo, who according to legend led Tassilo to a spring he had dreamed of. The monastery was pillaged by Hungarians in 955 and rebuilt in 1065. A recluse, Diemut, a famous scribe, worked here after the monastery was rebuilt, although she wasn't part of an order. Wessobrunn became a double monastery in 1130 and burned down in the early 13th century, once again being rebuilt. It became known for its library, and as a local parton of art, especially stucco in the 18th century. Pro: Double monastery of Benedictines, located on a hill, had a famous female scribe and library, history of destruction by fire. Also, Tassilo could have inspired a place name like Tassing. Con: Never had a scriptorium, not in the target area, actual story of Tassilo founding it is considered ahistorical by most historians.

Benediktbeuern (5)

Located at the Via Raetia, this monastery was founded once again by Tassilo III. and was gifted, among other things, a salt mine in Tyrolia and several villages. It received an arm reliquiary of St. Benedict in the late 8th century, and head reliquiaries of the martyr Anastasia. Benediktbeuren was a double monastery until the 14th century, with the women's convent located north of the men's convent. Like Wessobrunn, Benediktbeuren was destroyed by Hungarians and rebuilt. Before and after this event, the monastery was home to a famous scriptorium, a famous library and it also had a parish church dedicated to Mary close to the monastery itself. The main part of the monastery was destroyed by a fire in 1490 and then rebuilt. Pro: Double monastery of Benedictines, famous scriptorium and library, connection to Tassilo, parish church dedicated to Mary, lead by a man called Matthias in the early 16th century, destroyed by fire, a hand reliquary and ownership of a salt mine. Con: The salt mine was days away, not in the target area, located on a plain.

Polling (6)

Founded as a Benedictine monastery in the late 8th century, once again connected to a myth of Duke Tassilo III. In this one, he's hunting and spots a doe that's scratching the ground. Digging up the spot, he finds three crosses and other treasure, and decides to build a monastery there. Polling was also destroyed by Hungarians, and was a a double monastery until 1300, when the nuns moved to Benediktbeuren. Since the early 12th century, Polling was an Augustine monastery and home to an important school. It also had lots of pilgrims coming in for the holy cross. Pro: Double monastery, located next to one of the Roman roads, parallel name to Tassing and connection to Tassilo, the doe Con: Not in the target area, not a Benedictine monastery, not known for a scriptorium.

Conclusio

You might ask yourself now, well! What was all that for? And the answer is, of course, to show how realistic and at the same time completely fantastic Kiersau and Tassing are. You can find something of Pentiment's locations in all of the places I've mentioned, and yet none of them are a perfect fit, because the story that Pentiment tells needs the combination of all these things to work.

There's no one place that Tassing mirrors, but I think my favorite find were the many monasteries founded by Tassilo, and the connection of Tassing via the place name - With the people of Tassilo. I love how closely the Roman history of Upper Bavaria, especially Epfach, is picked up, fractured and then condensed in Pentiment. I might write a follow-up on this about the local Pagan practices that we see from Ottilia, Sick Peter and Ursula, but I think I'm a bit too cynical to write about those in a fun way.

Sources:

Etymologies: Senseless searches on Wikipedia and Wiktionary.

Map of Raetia: https://de.wikipedia.org/wiki/Raetia#/media/Datei:Droysens_Hist_Handatlas_S17_Germanien.jpg

Roman roads in Germany: https://www.altwege.de/roemer-und-kelten/interaktive-karte.html (Bernhard Schwade)

Bishoprics in Germany: https://www.historisches-lexikon-bayerns.de/Lexikon/Bistumsorganisation (map by Sonja Schweiger)

Map of Europe: google babey

History of the monasteries: https://www.hdbg.eu/kloster/ and a wide array of the monastery websites, Wikipedia and Wikimedia.

Ettal: https://de.wikipedia.org/wiki/Kloster_Ettal#/media/Datei:Ethal_(Merian).jpg

Epfach: https://commons.wikimedia.org/wiki/File:Hirte_mit_Schafen_-_r%C3%B6mische_Plastik_in_Abodiacum_(Epfach),_2020.jpg

Beuerberg: https://bildsuche.digitale-sammlungen.de/index.html?c=viewer&bandnummer=bsb00063022&pimage=678

Wessobrunn: https://bildsuche.digitale-sammlungen.de/index.html?c=viewer&bandnummer=bsb00063022&pimage=644

Benediktbeuern: https://api.digitale-sammlungen.de/iiif/image/v2/bsb10802259_00025/full/full/0/default.jpg

Polling: https://commons.wikimedia.org/wiki/File:Wening_Polling.jpg

#pentiment #my stuff #long post #read more #research #bavaria

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thepastisalreadywritten · 23 days

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SAINT OF THE DAY (September 3)

St. Gregory the Great, a central figure of the medieval western Church and one of the most admired Popes in history, is commemorated in the Ordinary Form of the Roman Catholic liturgy today, September 3.

Born near the middle of the sixth century into a noble Roman family, Gregory received a classical education in liberal arts and the law.

He also had strong religious formation from his devout family, particularly from his mother Silvia, also a canonized saint.

By the age of 30, Gregory had advanced to high political office in Rome, during what was nevertheless a period of marked decline for the city.

Some time after becoming the prefect of the former imperial capital, Gregory chose to leave the civil administration to become a monk during the rise of the Benedictine order.

In reality, however, the new monk's great career in public life was yet to come.

After three years of strict monastic life, he was called personally by the Pope to assume the office of a deacon in Rome.

From Rome, he was dispatched to Constantinople to seek aid from the emperor for Rome's civic troubles and to aid in resolving the Eastern church's theological controversies.

He returned to Rome in 586, after six years of service as the Papal representative to the eastern Church and empire.

Rome faced a series of disasters caused by flooding in 589, followed by the death of Pope Pelagius II the next year.

Gregory, then serving as abbot in a monastery, reluctantly accepted his election to replace him as the Bishop of Rome.

Despite this initial reluctance, however, Pope Gregory began working tirelessly to reform and solidify the Roman liturgy, the disciplines of the Church, the military and economic security of Rome, and the Church's spreading influence in western Europe.

As Pope, Gregory brought his political experience at Rome and Constantinople to bear in the task of preventing the Catholic Church from becoming subservient to any of the various groups struggling for control of the former imperial capital.

As the former abbot of a monastery, he strongly supported the Benedictine movement as a bedrock of the western Church.

He sent missionaries to England and is given much of the credit for the nation's conversion.

In undertaking these works, Pope Gregory saw himself as the “servant of the servants of God.”

He was the first of the Bishops of Rome to popularize the now-traditional Papal title, which referred to Christ's command that those in the highest position of leadership should be “the last of all and the servant of all.”

Even as he undertook to consolidate Papal power and shore up the crumbling Roman west, St. Gregory the Great maintained a humble sense of his mission as a servant and pastor of souls, from the time of his election until his death in 604.

#Saint of the Day #St. Gregory the Great #Pope St. Gregory the Great

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gwendolynlerman · 1 year

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Deutschribing Germany

Landmarks

Germany is the third country in the world with the highest number of World Heritage Sites: fifty-one in total, of which forty-eight are cultural and three are natural.

Aachen Cathedral

The Aachen Cathedral is a Roman Catholic church in Aachen, North Rhine-Westphalia. It is one of the oldest cathedrals in Europe and was consecrated in 805. Emperor Charlemagne was buried there.

The cathedral has two distinct architectural styles and small portions of a third. The core is Carolingian-Romanesque, the choir was constructed in the Gothic style, and the area around the throne is Ottonian.

Abbey and Altenmünster of Lorsch

The Lorsch Abbey is a former imperial abbey in Lorsch, Hesse. It was founded in 764 and was one of the most renowned monasteries of the Carolingian Empire. Although in a ruined state nowadays, its remains are among the most important pre-Romanesque-Carolingian style.

The abbey combines the Roman triumphal arch (arch-shaped passageways and half-columns) with the vernacular Teutonic heritage (baseless triangles of the blind arcade and polychromatic masonry).

Ancient and Primeval Beech Forests of the Carpathians and Other Regions of Europe

The Ancient and Primeval Beech Forests of the Carpathians and Other Regions of Europe is a transnational serial nature site that includes forests in Albania, Austria, Belgium, Bulgaria, Croatia, Germany, Italy, Romania, Slovakia, Slovenia, Spain, and Ukraine.

It encompasses 94 forests of European beech, which in many cases have grown without interference since the last ice age. Those in Germany are located in Brandenburg, Hesse, Mecklenburg-Vorpommern, and Thuringia.

Archaeological Border complex of Hedeby and the Danevirke

Hedeby was an important Danish Viking Age trading settlement between the 8th and 11th centuries, now in Busdorf, Schleswig-Holstein. It was rediscovered in the late 19th century.

The Danevirke or Danework is a system of Danish fortifications in Schleswig-Holstein initiated in 650 and expanded during the Viking Age and High Middle Ages.

Bauhaus and its Sites in Weimar, Dessau and Bernau

Bauhaus and its Sites in Weimar, Thurngia; Dessau-Roßlau, Saxony-Anhalt, and Bernau bei Berlin, Brandenburg, comprises six separate sites associated with the Bauhaus art school, which was in operation between 1919 and 1933.

The buildings are fundamental representatives of Classical Modernism and Art Nouveau. Some of them were built as social housing, others operated as schools, and the rest of them were residential buildings.

Bergpark Wilhelmshöhe

Bergpark Wilhelmshöhe is a landscape park in Kassel, Hesse. It is the largest European hillside park and the second-largest park on a hill slope in the world. Construction began in 1689 and lasted 150 years.

The park has Baroque buildings and unique fountains and water features. At the summit stands the Hercules monument, a 40-meter-high pyramid with an 8.5 meter bronze statue of Hercules.

Berlin Modernist Housing Estates

The Berlin Modernist Housing Estates site comprises six separate subsidized housing estates in Berlin. It dates from the Weimar Republic (1919-1933).

The estates are examples of the building reform movement that contributed to improving housing and living conditions of people and also provide exceptional examples of new urban and architectural typologies, as well as technical and aesthetic innovations.

Carolingian Westwork and Civitas Corvey

The Princely Abbey of Corvey is a former Benedictine abbey consecrated in 844 and located in Höxter, North Rhine-Westphalia. It was one of the self-ruling princely abbeys of the Holy Roman Empire.

An example of Carolingian architecture, it is the oldest surviving example of a westwork, whose inside contains the only known wall paintings of ancient mythology with Christian interpretation in Carolingian times.

Castles of Augustusburg and Falkenlust at Brühl

The Ausgustusburg and Falkenlust Palaces form a historical building complex in Brühl, North Rhine-Westphalia. The buildings are connected by the spacious gardens of the Schlosspark.

Built in the early 18th century, the palaces and gardens are masterpieces of early Rococo architecture. They are now used as a venue for concerts.

Caves and Ice Age Art in the Swabian Jura

The Caves and Ice Age Art in the Swabian Jura are a collection of six caves in the Swabian Alps, in Baden-Württemberg, which were used by Ice Age humans for shelter about 33,000 to 43,000 years ago.

Within the caves were found the oldest non-stationary works of human art in the form of carved animal and humanoid figurines, in addition to the oldest musical instruments ever found.

Classical Weimar

Classical Weimar consists of eleven sites in and around Weimar, Thuringia. The city was a cultural center of the Enlightenment during the 18th and 19th centuries, where many notable writers and philosophers, including Christoph Martin Wieland, Friedrich Schiller, John Gottfried Herder, and Johann Wolfgang von Goethe, lived and participated in the Weimar Classicism movement.

It includes the church of St. Peter and Paul, Duchess Anna Amalia Library, Goethe's house, Herders residence, the historical cemetery, Park an der Ilm, Schiller's house, Schloss Belvedere, Schloss Ettersburg, Schloss Weimar, Tiefurt House, Wilhelm-Ernst-Gymnasium, and Wittumspalais.

Collegiate Church, Castle, and Old Town of Quedlinburg

Quedlinburg was an influential and prosperous trading center during the early Middles Ages and a center of influence under the Ottonian dynasty.

Quedlinburg Abbey was a house of secular canonesses in Quedlinburg, Saxony-Anhalt. It was founded in 936 on the initiative of Saint Mathilda, the widow of King Henry the Fowler, as his memorial. The castle, abbey, church, and surrounding buildings are masterpieces of Romanesque architecture.

Cologne Cathedral

The Cologne Cathedral is a Catholic cathedral in Cologne, North Rhine-Westphalia. Construction began in 1248 but was halted in 1560; the cathedral was not completed until 1880.

It is a renowned monument of Gothic architecture and the largest Gothic church in Northern Europe, with the second-tallest spires. It is also the third-tallest church in the world.

Darmstadt Artists' Colony Mathildenhöhe

The Darmstadt Artists' Colony refers to a group of Jugendstil artists as well as to the buildings in Mathildenhöhe in Darmstadt, Hesse, where the artists lived in the 19th and 20th centuries.

They were financed by patrons and worked together with other members of the group with similar artistic tastes.

Erzgebirge/Krušnohoří Mining Region

The Ore Mountains—Erzgebirge in German and Krušnohoří in Czech—lie along the Czech-German border in Bohemia and Saxony, respectively, and the site is shared between the Czech Republic and Germany.

The region was the setting of the earliest stages of the early transformation of mining and metallurgy from a craft to a large-scale industry. As a result, mining directly shaped the landscape and the habitats of plants and animals.

Fagus Factory in Alfeld

The Fagus Factory is a shoe last factory in Alfeld on the Leine, Lower Saxony. It is an important example of early modern architecture.

The factory was commissioned by Carl Benscheidt, who wanted a radical structure that expressed the company's break from the past. It was built between 1911 and 1913.

Frontiers of the Roman Empire

Limes is the term used to refer to the Germanic border defense or delimiting system marking the borders of the Roman Empire and separating the empire from the unsubdued Germanic tribes between the years 83 and 260.

The Limes Germanicus are the fortifications that bounded the ancient Roman provinces of Germania Inferior, Germania Superior, and Raetia, in modern-day southwestern North Rhine-Westphalia and southwestern and southern Germany. Their total length was 568 km, and they included sixty forts and 900 watchtowers.

Frontiers of the Roman Empire in Bavaria

The Danubian Limes refers to the Roman military frontier along the Danube in Bavaria, as well as Austria, Bulgaria, Croatia, Hungary, Romania, Serbia, and Slovakia.

The border was reinforced with watchtowers, legion camps, and forts built around the first century. A Roman road, the Danube Way, was laid along the limes.

Garden Kingdom of Dessau-Wörlitz

The Dessau-Wörlitz Garden Realm is a cultural landscape between Dessau and Wörlitz in Saxony-Anhalt. It was created in the late 18th century and is one of the largest English parks in continental Europe.

It was designated as a world heritage site because of its exceptional landscape design and testimony to the ideals of the Enlightenment Age.

Great Spa Towns of Europe

The Great Spa Towns of Europe is a transnational site that includes eleven spa towns across several European countries, namely, Austria, Belgium, Czech Republic, France, Germany, Italy, and the United Kingdom.

Those in Germany are Bad Ems, Rhineland-Palatinate; Baden-Baden, Baden-Württemberg, and Bad Kissingen, Bavaria. All the spa towns were developed around natural mineral water springs.

Hanseatic City of Lübeck

The Hanseatic City of Lübeck, located in Schleswig-Holstein, is the second-largest city on the German Baltic coast. It was founded before 819 by Polabian Slavs and became the cradle and capital city of the Hanseatic League.

Nicknamed the "City of Seven Towers", its historic old town includes five Protestant churches with seven towers: the Lübeck Cathedral, St. Giles's, St. Jacob's, St. Mary's, and St. Peter's, as well as the Burgkloster, the Koberg site, the town hall, and the market square.

Historic Centers of Stralsund and Wismar

The Hanseatic City of Stralsund is located in Mecklenburg-Western Pomerania and is the oldest city in Pomerania. The Strelasund Crossing connects the city with Rügen, the largest island of Germany. Its old town was inscribed as a UNESCO World Heritage Site alongside Wismar because of its Brick Gothic buildings and importance in the Hanseatic League.

The Hanseatic City of Wismar is also located in Mecklenburg-Western Pomerania. Its historical old town includes the churches of St. George's, St. Mary's, and St. Nicholas's.

Luther Memorials in Eisleben and Wittenberg

Eisleben, in Saxony-Anhalt, was the hometown of Martin Luther, and he even preached his last sermon and died there. His Birth and Death houses are a UNESCO World Heritage Site. The town was first mentioned in the late 10th century.

Wittenberg is also famous for its close connection with Luther, as he lived in the Augustinian monastery. It was also one of the most powerful cities in the Holy Roman Empire as the seat of the Elector of Saxony.

Margravial Opera House Bayreuth

The Margravial Opera House is a Baroque opera house in Bayreuth, Bavaria. It was constructed according to the plans designed by the French architect who built the court of Hohenzollern margrave Frederick of Brandenburg-Bayreuth.

The façade was inspired by the Place Vendôme in Paris and has large Corinthian columns. A balustrade is stretched across the façade, with sculptures of Apollo, Minerva, and six Muses placed atop.

Maulbronn Monastery Complex

The Maulbronn Monastery is a former Cistercian abbey and ecclesiastical state in Maulbronn, Baden-Württemberg.

Founded in 1147, the complex is surrounded by turreted walls and a tower gate. Today it houses the town hall and a police station. The monastery contains an Evangelical seminary and a boarding school.

Messel Pit Fossil Site

The Messel pit is a quarry near Messel, in Hesse. Before it fell into disuse, bituminous shale was mined there. Besides its mineral significance, it also has significant geological and scientific importance due to the abundance of well-preserved fossils and diversity of plants and animals found there.

The site almost became a landfill, but strong local resistance stopped these plans and the site was declared a World Heritage Site. Since then, discoveries about the early evolution of mammals and birds are still being made.

Mines of Rammelsberg, Historic Town of Goslar and Upper Harz Water Management System

The Rammelsberg is a mountain south of Goslar, Lower Saxony, where an important silver, copper, and lead mine is located. Before its closure in 1988, it was the only mine still working continuously for over 1,000 years.

Goslar's political importance for the Holy Roman Empire and its testimony to the history of ore mining contributed to making them a UNESCO World Heritage Site. The Upper Harz Water Regale is a system of dams, reservoirs, and ditches built between the 16th and 19th centuries to store the water that drove the water wheels of the mines, including those in Rammelsberg.

Monastic Island of Reichenau

The Reichenau Island is located in Lake Constance, Baden-Württemberg. It is connected to the mainland by a causeway and a low road bridge.

In 724, the first monastery was built on the island, and Reichenau became an influential religious, cultural, and intellectual center. The Reichenau Abbey was one of the most significant monasteries in the Frankish Empire.

Museum Island, Berlin

The Museum Island in Berlin is a museum complex on the northern part of the Spree Island. It was built between 1830 and 1930 by order of the Prussian kings.

The island consists of the Altes Museum (old museum), Neues Museum (new museum), Alte Nationalgalerie (old national gallery), the Bode-Museum, and the Pergammonmuseum, as well as the Berlin Cathedral.

Muskauer Park/Park Mużakowski

The Muskau Park—Muskauer Park in German and Park Mużakowski in Polish—is a landscape park in Upper Lusatia, a region between Germany (Saxony) and Poland.

The site forms the largest English gardens in Central Europe and was laid out from 1815 onward. Its utopian design incorporates both native plants and the nearby town.

Naumburg Cathedral

The Naumburg Cathedral is located in Saxony-Anhalt. It dates from the 13th century and is a renowned landmark of the German Romanesque.

The west choir, the donor portrait statues of the twelve founders, and the rood screen are significant early Gothic monuments.

Old Town of Regensburg with Stadtamhof

Regensburg, in Bavaria, was an imperial Roman river fort and the political, economic, and cultural center of the surrounding region.

Its medieval center was made a World Heritage Site because of its well-preserved architecture, being the biggest medieval city north of the Alps, and historical importance for assemblies during the Holy Roman Empire.

Palaces and Parks of Potsdam and Berlin

The Palaces and Parks of Potsdam and Berlin site is a group of palace complexes and landscaped gardens in the Havelland region around Berlin and Potsdam.

Among others, the site includes the Palace and Park of Sanssouci, Neuer Garten (New Garden), Marmorpalais (Marble Palace), Cecilienhof Palace, Glienicke Palace, Park Glienicke, Nikolskoe log house, Pfaueninsel (Peacock Island), and Jagdschloß Glienicke (Glienicke hunting lodge).

Pilgrimage Church of Wies

The Pilgrimage Church of Wies is an oval Rococo church located in the foothills of the Alps in the town of Steingaden, Bavaria. It was built in the late 1740s by the Zimmermann brothers after a miracle allegedly happened there.

In 1738, tears were seen on a wooden figure of Christ at the Column. This resulted in a pilgrimage rush to see the sculpture, which led to the construction of a small chapel to house the statue. The chapel was soon expanded due to the large number of pilgrims it attracted.

Prehistoric pile dwellings around the Alps

The prehistoric pile dwellings around the Alps are a series of prehistoric stilt houses settlements in the Alps built between 5,000 and 500 BCE on the edges of lakes, rivers, or wetlands.

The UNESCO site includes 111 dwellings in Switzerland (56), Italy (19), Germany (18), France (11), Austria (5), and Slovenia (2). Excavations conducted at some of the sites have yielded important evidence regarding prehistoric life.

Roman Monuments, Cathedral of St. Peter and Church of Our Lady in Trier

The Roman Monuments, Cathedral of St. Peter and Church of Our Lady in Trier, Rhineland-Palatinate, demonstrate the political, economic, and historical importance of Trier in the Roman Empire.

The site includes the Aula Palatina, Barbara Baths, Church of Our Lady, High Cathedral of Saint Peter, Igel Column, Imperial Baths, Moselle Bridge, and Porta Nigra.

ShUM cities of Speyer, Worms and Mainz

The ShUM cities site refers to three Jewish communities in Rhineland-Palatinate: Shpira (Speyer), Warmaisa (Worms), and Magenza (Mainz). They were cultural centers of Jewish scholarship and of great importance for Ashkenazi Judaism.

Speyer contains some of the oldest and best-preserved Jewish buildings in its Jewish courtyard, while Worms has the oldest surviving in situ cemetery in Europe. Unfortunately, the city of Mainz, like many other places around the world, was the site of persecution and massacres against Jewish people.

Speicherstadt and Kontorhaus District

The Speicherstadt ("City of Warehouses") and Kontorhaus District are located in Hamburg. The Speicherstadt, where buildings stand on oak-pile foundations, is the largest warehouse district in the world. An example of Neo-Gothic and modernist architecture, the district was built as a free zone to transfer goods without paying customs.

The Kontorhaus District is the southeastern part of the old town. It is characterized by large office buildings in the style of Brick Expressionism. The area is densely built-up with many narrow alleys.

Speyer Cathedral

The Imperial Cathedral Basilica of the Assumption and St. Stephen is located in Speyer, Rhineland-Palatinate. The cathedral was built in the 11th century and features a triple-aisled vaulted basilica of red sandstone.

It is the largest Romanesque church in the world and is the burial site of several Salian, Hohenstaufen, and Habsburg emperors and kings.

St. Mary's Cathedral and St. Michael's Church at Hildesheim

The Cathedral of the Assumption of Mary is a medieval Roman Catholic cathedral in Hildesheim, Lower Saxony. It was built between 1010 and 1020 in the Romanesque style.

The Church of St. Michael is an early-Romanesque church in Hildesheim. Built in the 11th century, it is now a shared church, the main church being Lutheran and the crypt being Roman Catholic.

The Architectural Work of Le Corbusier, an Outstanding Contribution to the Modern Movement

The Architectural Work of Le Corbusier site consists of seventeen Modernist buildings in three continents by architect Le Corbusier.

The Weissenhof Estate is a housing estate in Stuttgart, Baden-Württemberg, and one of Le Corbusier's designs. It was built for an exhibition to showcase modern architecture's aspiration to provide cheap, simple, efficient, and good-quality housing.

Town Hall and Roland on the Marketplace of Bremen

The Bremen City Hall is one of the most important examples of Brick Gothic and Weser Renaissance architecture in Europe. Built in the 15th century, it is located on the market square.

Directly in front of it is the statue of Roland, which depicts the paladin of the first Holy Roman Emperor Charlemagne and hero of the Battle of Roncevaux Pass. It was erected in 1404 and the oldest surviving example.

Town of Bamberg

Bamberg is a town in Bavaria that dates back to the 9th century. It was a key link with the Slavs, especially those of Pomerania and Poland, and was briefly the center of the Holy Roman Empire.

Its medieval streets and buildings and historical significance were behind its designation as a UNESCO World Heritage Site.

Upper Middle Rhine Valley

The Upper Middle Rhine Valley or Rhine Gorge is a 65 km section of the Rhine between Koblenz and Rüdesheim in Rhineland-Palatinate and Hesse.

The rocks that form the landscape were laid down during the Paleozoic era and are known as Rhenish Facies, a type of fossil-bearing sedimentary rock mainly consisting of slate.

Völklingen Ironworks

The Völklingen Ironworks is a former blast-furnace complex in Völklingen, Saarland. Pig or crude iron production occurred at the site between 1882 and 1986.

It is one of the few intact ironworks surviving in Europe and North America and a testimony to ferrous metallurgy and the Industrial Revolution.

Wadden Sea

The Wadden Sea is an intertidal zone in the southeastern part of the North Sea, which borders Bremen, Hamburg, Lower Saxony, and Schleswig-Holstein.

It lies between northwestern continental Europe and the low-lying Frisian Islands, forming a shallow body of water with tidal flats and wetlands. The site has a high biological diversity and is an important area for breeding and migrating birds.

Wartburg Castle

The Wartburg is a medieval castle in Eisenach, Thuringia. It was the home of St. Elisabeth of Hungary and the place where Martin Luther translated the New Testament.

The castle's structures date from the 12th through 15th centuries, but the interior only goes back to the 19th century. It was an important inspiration for the Neuschwanstein Castle.

Water Management System of Augsburg

The Water Management System of Augsburg is located in the city of Augsburg, Bavaria, which is one of Germany's oldest cities, founded by the Romans.

The city's water management system has unique medieval canals and water towers and is testimony to the development of hydraulic engineering.

Würzburg Residence with the Court Gardens and Residence Square

The Würzburg Residence is a palace in Würzburg, Bavaria, whose interiors are masterworks of Baroque and Rococo architecture and art, including the largest fresco in the world.

Built in the 18th century, the residence includes large gardens in the Baroque and English garden styles.

Zollverein Coal Mine Industrial Complex

The Zollverein Coal Mine Industrial Complex is a former industrial site in Essen, North Rhine-Westphalia. The first mine was founded in 1847 and the last one closed in 1986.

The two parts of the site ranked among the largest of their kinds in Europe and were built in the New Objectivity style.

#langblr #german

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frmartinshomiliesandreflections · 3 months

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11th July >> Fr. Martin's Reflections / Homilies on the Mass Readings for the:

Feast of St Benedict, Abbot, Patron of Europe (Inc. Matthew 19:27-29)

and for

Thursday, Fourteenth Week in Ordinary Time (Matthew 10:7-15)

Feast of St Benedict, Abbot, Patron of Europe

Gospel (Except USA) Matthew 19:27-29 They will be repaid a hundred times over and inherit eternal life.

Peter spoke to Jesus. ‘What about us?’ he said. ‘We have left everything and followed you. What are we to have, then?’ Jesus said to him, ‘I tell you solemnly, when all is made new and the Son of Man sits on his throne of glory, you will yourselves sit on twelve thrones to judge the twelve tribes of Israel. And everyone who has left houses, brothers, sisters, father, mother, children or land for the sake of my name will be repaid a hundred times over, and also inherit eternal life.’

Gospel (USA) Matthew 19:27-29 You who have followed me will receive a hundred times more.

Peter said to Jesus, “We have given up everything and followed you. What will there be for us?” Jesus said to them, “Amen, I say to you that you who have followed me, in the new age, when the Son of Man is seated on his throne of glory, will yourselves sit on twelve thrones, judging the twelve tribes of Israel. And everyone who has given up houses or brothers or sisters or father or mother or children or lands for the sake of my name will receive a hundred times more, and will inherit eternal life.”

Reflections (5)

(i) St Benedict, Abbot, Patron of Europe

Benedict was born of a distinguished family and was educated in Rome. He abandoned his studies and his inheritance and he devoted himself to the quest for God. This initially took the form of a period of solitude in a cave at Subiaco just to the east of Rome. His solitude was interrupted by those who were drawn to his way of life and wanted to gather around him. Much against his will, he organized these followers into a group of monasteries and he himself took leadership of one of those monasteries, Monte Casino, which is now considered the birthplace of the Benedictine order. There he wrote his Monastic Rule which set a standard for the future Western Monastic tradition. His rule was marked by moderation, balance and humanity. Community was a key feature of his monastic vision and he stressed the value of community life as a school for holiness. He saw the community as a place of equality where each person was helped by everyone else along the path of holiness. The monk’s primary occupation was liturgical prayer, complemented by the reading of the Scriptures and manual work of various kinds. He was made patron of Europe in 1964. In the words of the gospel reading, Benedict left everything as a young man. Yet, in leaving everything he gained that new family which the gospel reading refers to. Indeed he gained a family of families, a great multitude of monastic families or communities, linked together by his spirit and his rule. He is a living example of that image of the grain of wheat which when planted in the ground dies but in dying bears much fruit. Whenever we give generously, we invariably receive more than we give. Our giving, our dying, creates a space for the Lord to work in a life-giving way in us and through us.

And/Or

(ii) St Benedict, Abbot, Patron of Europe

Today’s gospel reading for the feast of Saint Benedict begins with a question from Peter, ‘What about us? We have left everything and followed you’. Peter and the other members of the twelve had given up a great deal to become followers of Jesus. They may have been wondering if it was really worth it all. We too have responded to the Lord’s call, although not in the same very radical way that those intimate associates of Jesus or men like Benedict answered the Lord’s call, leaving livelihood and family for a very uncertain future. Perhaps on our off days we might be tempted to ask a similar question to that of Peter; ‘Is it worth the effort, this following of Jesus, this struggle to live by the values of the gospel day in and day out’. The answer of Jesus to Peter and to us all is that, ‘yes, it is worth the effort’. Jesus promises us in that gospel reading that when we respond to his call, when we give of ourselves for his sake, we will receive far more than we will give. In particular, he says that we will gain a new experience of family, far beyond the confines of our blood family, the family of believers. We will find ourselves co-travellers with others who are trying to take the same path as ourselves; we will experience the richness of the church, the community of the Lord’s followers. That community who journey with us embraces not only those still on their pilgrim way, but all who have passed beyond this life, including the saints, like Saint Benedict, what the letter to the Hebrew calls that ‘great cloud of witnesses’.

And/Or

(iii) St Benedict, Abbot, Patron of Europe

Benedict was born of a distinguished family and was educated in Rome. He abandoned his studies and his inheritance and he devoted himself to the quest for God. This initially took the form of a period of solitude in a cave at Subiaco just to the east of Rome. His solitude was interrupted by those who were drawn to his way of life and wanted to gather around him. Much against his will, he organized these followers into a group of monasteries and he himself took leadership of one of those monasteries, Monte Casino, which is now considered the birthplace of the Benedictine order. There he wrote his Monastic Rule which set a standard for the future Western Monastic tradition. His rule was marked by moderation, balance and humanity. Community was a key feature of his monastic vision and he stressed the value of community life as a school for holiness. He saw the community as a place of equality where each person was helped by everyone else along the path of holiness. The monk’s primary occupation was liturgical prayer, complemented by the reading of the Scriptures and manual work of various kinds. He was made patron of Europe in 1964. Peter’s question to Jesus in today’s gospel reading, ‘What are we to have then?’ has a somewhat self-regarding tone. It is a very human and honest question from one who, as he says, ‘left everything’ to follow Jesus. Peter went on to give everything, to lay down his life, for Jesus. Peter’s question is one we can all be tempted to ask as followers of Jesus. ‘If I am to take this difficult path, what is in it for me?’ Saints like Benedict prompt us to move away from such questions. He gave to the Lord and to others without regard for personal gain. As a result of such a generous spirit, in the words of the gospel reading, he was ‘repaid a hundred times over’ with communities of work and prayer that helped to renew the church of the time and ever since, and he also inherited ‘eternal life’. If we give generously to the Lord and to others, without calculating the likely benefits to ourselves, we too will be ‘repaid a hundred times over, and also inherit eternal life’.

And/Or

(iv) Feast of Saint Benedict, Abbot

Benedict was born in Norcia (480) about 80 kilometres south east of Assisi and was educated in Rome. He abandoned his studies and his inheritance and he devoted himself to the search for God. This initially took the form of a period of solitude in a cave at Subiaco just to the east of Rome. His fame spread and, very soon, people began to join him who were drawn to his way of life. Much against his will, he organized his growing number of followers into a group of twelve monasteries. He himself moved to a place called Montecassino, where he founded his famous monastery. There he wrote his Monastic Rule, drawing on the monastic wisdom of the Christian East, as well as earlier Western monastic rules and his own experience and practical wisdom. His rule was marked by moderation, balance and humanity. The monk’s primary occupation was liturgical prayer, complemented by the reading of the Scriptures and manual work of various kinds. He was made patron of Europe in 1964 by Pope Paul VI because of his influence in the formation of the Christian ethos of Europe. According to today’s first reading from the Book of Proverbs, if we take the Lord’s words to heart, then we ‘will understand… all paths that lead to happiness’. Benedict recognized that our hearts were made for the Lord and it is in seeking the Lord and trying to live by his word that we will find the path that leads to happiness in this life and the next. In the gospel reading, Peter asked Jesus whether all that was involved in following Jesus was worth it, ‘What are we to have, then?’ Jesus assures him that those who are prepared to renounce themselves to follow in his way will receive a hundred times over in this life and inherit eternal life. Only a small number of us will be called to the kind of life Benedict and his followers embraced, but we can all seek the Lord with all our heart and strive to walk in his way in the midst of our daily lives. If we do so, we too will find the paths that lead to happiness. The Lord will always give us more than we give him. That is why the psalm can call on us to ‘Taste and see that the Lord is good’.

And/Or

(v) Feast of Saint Benedict, Abbot

‘The first monks in Italy and Gaul followed Eastern models and rules, which were usually marked by extreme austerity. It was Saint Benedict who adopted monasticism to European needs, and laid the foundations of the great monastic system which bears his name. Benedict was born in Norcia in Italy about the year 480, and as a youth studied in Rome. Disliking the licentiousness of the city, and feeling that he had a special call from God, he retired to a cave at Subiaco, about forty miles south of Rome. He lived there for three years. His manner of life attracted followers, and this led to the establishment of a monastery at Subiaco, which still exists. Later, probably in 528 or 529, he went further south and built the great abbey of Monte Cassino in the central Apennines. He remained there until his death in 547, and it is there that he drew up his famous Rule for Monks’ (Website of Mount St Joseph’s Abbey, Roscrea, Co. Tipperary, Ireland). Saint Benedict taught his monks the value of the common life. They would often pray alone, but they would also pray and work together and show hospitality to visitors. Having left their families and home, the monks discovered a new family, the community of their brother monks. In response to Peter’s question in the gospel reading, ‘What about us? We have left everything to follow you. What are we to have then?’ Jesus promises his disciples that everyone who has left home and family for his sake will be repaid a hundred times over. Most of us are not called to leave home and family for Jesus’ sake. Yet, there is always something we have to leave or let go of if we are to remain the Lord’s faithful followers. Jesus assures us that if we are prepared to take this path of letting go for his sake, we will always receive more from him than we have let go.

---------------------------------

Thursday, Fourteenth Week in Ordinary Time

Gospel (Except USA) Matthew 10:7-15 You received without charge: give without charge.

Jesus instructed the Twelve as follows: ‘As you go, proclaim that the kingdom of heaven is close at hand. Cure the sick, raise the dead, cleanse the lepers, cast out devils. You received without charge, give without charge. Provide yourselves with no gold or silver, not even with a few coppers for your purses, with no haversack for the journey or spare tunic or footwear or a staff, for the workman deserves his keep. ‘Whatever town or village you go into, ask for someone trustworthy and stay with him until you leave. As you enter his house, salute it, and if the house deserves it, let your peace descend upon it; if it does not, let your peace come back to you. And if anyone does not welcome you or listen to what you have to say, as you walk out of the house or town shake the dust from your feet. I tell you solemnly, on the day of Judgement it will not go as hard with the land of Sodom and Gomorrah as with that town.’

Gospel (USA) Matthew 10:7-15 Without cost you have received; without cost you are to give.

Jesus said to his Apostles: “As you go, make this proclamation: ‘The Kingdom of heaven is at hand.’ Cure the sick, raise the dead, cleanse the lepers, drive out demons. Without cost you have received; without cost you are to give. Do not take gold or silver or copper for your belts; no sack for the journey, or a second tunic, or sandals, or walking stick. The laborer deserves his keep. Whatever town or village you enter, look for a worthy person in it, and stay there until you leave. As you enter a house, wish it peace. If the house is worthy, let your peace come upon it; if not, let your peace return to you. Whoever will not receive you or listen to your words – go outside that house or town and shake the dust from your feet. Amen, I say to you, it will be more tolerable for the land of Sodom and Gomorrah on the day of judgment than for that town.”

Reflections (6)

(i) Thursday, Fourteenth Week in Ordinary Time

This morning’s first reading from the prophet Hosea is surely one of the most beautiful readings in all of the Jewish Scriptures. God speaks of his relationship with his people Israel as loving parents would speak of their relationship with their child, indeed as a mother would. ‘I myself taught Ephraim to walk, I took them in my arms… I was like someone who lifts an infant close against his cheek; stooping down to him I gave him food’. Yet, in spite of such tender love, Israel turned away from God and went after other gods. Jesus is the fullest revelation possible in a human life of this tender love of God. He too experienced the turning away of people from this love, their refusal to respond to it in any meaningful way. When Jesus sends out his disciples in this morning’s gospel reading he warns them to expect the same. They are to proclaim the good news that the kingdom of God is at hand, the reign of God’s life-giving love, but they will encounter those who will not welcome them and will not listen to what they have to say. This negative response is not to deter them from their mission of proclaiming God’s loving presence by what they say and do. It certainly did not deter Jesus. When he suffered the ultimate rejection on the cross, he proclaimed the same good news as risen Lord to those who had turned away from him and rejected him. We are to reveal the loving presence of God, regardless of how we are received by others.

And/Or

(ii) Thursday, Fourteenth week in Ordinary Time

Jesus is the fullest revelation possible in a human life of God’s tender love. Yet, he experienced the turning away of people from this love, their refusal to respond to it in any meaningful way. When Jesus sends out his disciples in this morning’s gospel reading he warns them to expect the same. They are to proclaim the good news that the kingdom of God is at hand, that the reign of God’s life-giving love is present, but they will encounter those who will not welcome them and will not listen to what they have to say. Jesus insists that this negative response is not to deter them from their mission of proclaiming God’s loving presence by what they say and do. It certainly did not deter Jesus. Even as he suffered the ultimate rejection on the cross, he continued to proclaim the same good news of God’s unconditional love for all, even for those who were responsible for his crucifixion. We too are to reveal the loving presence of God, regardless of how we are received by others. As Jesus reminds us in today’s gospel reading, we have received without charge. God has graciously loved us in Christ even while we are sinners. In response, we are to give without charge; we are to pass on the love we have received without asking for anything in return.

And/Or

(iii) Thursday, Fourteenth week in Ordinary Time

In my earlier years as a priest I used to go along regularly to a charismatic renewal prayer meeting that took place every Tuesday night in the parish hall. The opening lines of one of the hymns that was regularly sung went, ‘Freely, freely, you have received; freely, freely give’. It was clearly inspired by a verse in today’s gospel reading, ‘You received without charge, give without charge’. These words were originally spoken to the twelve, as Jesus sent them out on mission. Yet, it is a saying of Jesus that continues to speak to believers today. The sequence of the sentence is important. Jesus’ statement, ‘you received’, comes before his call, ‘give’. There are times when we can reduce the gospel to the moral call to ‘give’. However, the call to give ceases to be gospel if isolated from the core of the gospel, ‘you received without charge’. God in Jesus has loved us and continues to love us unconditionally. God has bestowed his grace and favour upon us through the life, death and resurrection of Jesus, and the sending of the Spirit, without looking for some payment from us in advance. The only response God asks us to make initially to this gift of his gracious love is to receive it. We open our hearts in our poverty to receive God’s unmerited love. Such receiving does not always come easy to us. We wonder ‘what have I done to deserve this?’ and we can struggle to live with the answer ‘nothing’. It is only in responding to the Lord’s call to receive than we can then go on to give as we have received, ‘without charge’.

And/Or

(iv) Thursday, Fourteenth Week in Ordinary Time

When Jesus sends out the Twelve to share in his mission in today’s gospel reading, it seems as if he is sending them out in a general state of unpreparedness. The usual resources that people would take with them for a long and demanding journey are being denied to them. From a human point of view, Jesus sending out his disciples almost devoid of the usual resources seems foolhardy. Jesus had a habit of speaking or behaving in an exaggerated way to make his point strongly. In sending out his disciples in such a vulnerable state, Jesus was teaching them not to be over reliant on their own human resources, but to rely on the Lord to provide for them. The value of self-reliance is an even stronger one today than it would have been in the much more communal culture of Jesus. We have been taught to leave nothing to chance. We must plan for every eventuality. Yet, when it comes to the work of the Lord in our time, we need to have a light hold on all our many resources and to allow room for the Lord himself to work. We can be so absorbed in the work of the Lord that we can side-line the Lord of the work. If we excessively provide for ourselves, including our work in the Lord’s service, we can forget that the Lord is the ultimate provider. Poverty of resources can sometimes allow the Lord to work more powerfully than he could if we had every eventuality covered in advance. The Lord is always inviting us to step out of the boat, trusting that he will not let us sink. As Saint Paul reminds us, the Lord’s power is often made perfect in weakness.

And/Or

(v) Thursday, Fourteenth Week in Ordinary Time

There is a very motherly image of God in today’s first reading from the prophet Hosea. Speaking through the prophet, God says to Israel, ‘I was like someone who lifts an infant close against his cheek; stooping down to him I have him his food’. It is language suggestive of a mother’s care for her infant child. The quality of God’s love is such that it needs to be expressed in the imagery of both motherly and fatherly love. The best of a father’s love and the best of a mother’s love gives us a glimpse into the nature of God’s love. Jesus was the fullest revelation of God’s love possible. He speak of his searching love as like that of a shepherd searching for his lost sheep and a woman searching for her lost coin. He speaks of the kingdom of God as like a farmer who sows a mustard seed in the soil and a woman who took yeast and mixed it in with three measures of flour. There is a male and female dimension to the kingdom of God. In the gospel reading, Jesus sends out the twelve to proclaim that the kingdom of heaven or the kingdom of God is close at hand. They are to give expression in their ministry to both dimensions of the kingdom of God; they are to reveal both God’s motherly and fatherly love. Such love will show itself especially in their care for the sick and vulnerable. The church needs to find new ways of expressing the male and female character of God and of God’s kingdom. It is only women and men working together in ministry who can begin to give adequate expression to the love of God spoken of by Hosea in our first reading.

And/Or

(vi) Thursday, Fourteenth Week in Ordinary Time

There is a very emotional scene in today’s first reading. Joseph learns from his brothers that his father Jacob, whom he had presumed to be dead, was in fact alive. When Joseph then revealed his true identity to his brothers, they were speechless when they discovered that the brother whom they had presumed dead, because they had thrown him into a pit, was alive and standing before them. Joseph’s brothers had good reason to think that he would now turn against them, as they had turned against him. However, Joseph realized that God had kept him alive for this very purpose, to preserve the lives of his brothers who were facing famine in Israel, ‘God sent me before you to preserve your lives’. Joseph recognized the purpose of God in all that had happened to him, including the terrifying experience of being left for dead by his brothers some years earlier. In retrospect he came to see that the Lord had been working through him all along. In the gospel reading, Jesus sends out the twelve on mission so that he can work through them for the benefit of others. They are to proclaim the same message Jesus proclaimed, ‘the kingdom of heaven is at hand’, and he empowered them to do the same life-giving work he had been doing. The Lord wants to work through all of our lives. Sometimes, as in the case of Joseph, it is only looking back that we can see how the Lord was present in our lives, how he was working through our lives, even in those moments when, at the time, we thought he had abandoned us because life was so difficult. The Lord is with us always, working for our good and the good of others, even in those times when he seems to be absent. As Paul says in his letter to the Romans, ‘all things work together for good for those who love God’.

Fr. Martin Hogan.

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orthodoxydaily · 6 months

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Saints&Reading: Wednesday, March 27, 2024

march 14_march27

VENERABLE BENEDICT OF NURSIA, ABBOT (543)

Saint Benedict was born in Norcia around 480 AD. That historical time frame was quite difficult, as it was a mere four years before the Western Roman Empire formally fell by the deposition of the last Emperor, Romulus Augustulus. The only authentic life of Saint Benedict is contained in the second book of Pope Saint Gregory’s Dialogues, probably written between 593 and 594 AD.

After attending primary schools in Norcia, Benedict went to Rome to broaden his knowledge of literature and law. However, since he was probably disgusted by the dissolute lifestyle of his peers and by Rome’s difficult political situation, he retired to Affile with a group of priests, taking his old nurse with him as a servant.

At Affile, Saint Benedict worked his first miracle, restoring to perfect condition an earthenware wheat sifter that his man-servant had accidentally broken. This miracle's notoriety drove Benedict to withdraw further from social life. He took shelter in a cave in the ruins of Nero’s village, near Subiaco, where he began to live as a hermit. Immersed in loneliness, his only contact with the outside world was with a monk called Romanus, whose monastery was nearby. He gave Saint Benedict a monk’s habit and provided for his spiritual and material needs. Three solitary years followed. Some shepherds befriended Benedict. They began to follow his teachings and the pastoral and apostolic principles of the Benedictine Order took root.

After resisting a strong temptation against chastity, Benedict prepared to live through a new experience, following the example of the ancient Fathers of Christian Monasticism. At first, the community of Vicovaro wanted him as its Abbot, but the failed attempt of a monk to poison him forced Benedict to return to his solitude. Afterwards, he founded twelve monasteries and assigned twelve monks to each of them. In addition, he founded a thirteenth monastery for novices and those needing education. Benedict’s fame spread so rapidly, even in Rome, that two illustrious men, Equizius and the nobleman Tertullus, entrusted him with their two sons, Maurus and Placidus. They were to become the first two gems of the Benedictine family.

During his life, Saint Benedict performed many miracles. He found water on a desolate mountaintop to quench the thirst of his monks. He retrieved a bill hook’s iron from the bottom of a lake and rejoined its handle. He prevented a monk from leading a dissolute life through intervention. In addition, he made Maurus walk on water to save the young Placidus from drowning.

Unfortunately, a priest called Florentius was envious of Benedict’s popularity and his envy forced the Saint to depart in spite of insistence from his disciples. After leaving Subiaco, Benedict went towards Cassino. In the period between 525 and 529 AD he founded the Abbey of Montecassino. It would become the most famous abbey in continental Europe. Under Benedict’s direction, the old acropolis-sanctuary towering above the declined Roman municipium of Casinum was turned into a monastery that was much bigger than those built at Subiaco. On the remains of the altar of Apollo he built a chapel dedicated to Saint John the Baptist, while the temple of Apollo itself was turned into an oratory for the monks which was dedicated to Saint Martin of Tours.

At Montecassino, Saint Benedict displayed prodigious activity. He supervised the monastery's building, established a monastic order, and performed many miracles. He brought back from death a youngster, miraculously supplied the monastery with flour and oil in its time of need, and displayed the gift of prophecy. In the autumn of 542 AD, while the Goth King Totila was passing through Cassino en route to Naples to attack it, he decided to test Saint Benedict because he had already heard of his gifts and charisms. Consequently, Totila sent his squire dressed as a king to greet the monk, but Saint Benedict soon unmasked him. When he finally met Totila, he warned him with a dire prediction: “You have hurt many, and you continue to do it; now stop behaving badly! You will enter Rome, you will cross the vast sea, you will reign for nine years; however in the tenth year, you will die.” And that is exactly what happened. Saint Benedict showed the same virtue as he cried bitterly when confronted with the vision of the first destruction of his monastery. Notwithstanding, he received from God the grace to save all the monks.

Saint Benedict devoted himself to evangelizing the local population who practiced pagan worship. Shortly before he died, Saint Benedict saw the soul of his sister Saint Scholastica rising to heaven in the form of a dove. This vision happened a few days after their last talk together at the foot of Montecassino. In a vision, Benedict saw the soul of Bishop Germanus of Capua taken by angels in a fire globe. These visions, for Pope Saint Gregory the Great, showed a close union between Benedict and God, a union so intense that the Saint was given the share of an even more magnificent vision, the whole of creation as gathered in a sunbeam.

In the end, a life so noble was justifiably followed by a much-glorified death. According to tradition, Saint Benedict died on March 21, 547 AD. He foresaw his coming death, informing his close and faraway disciples that the end was near. Six days before dying, he had the grave, which he was to share with his deceased sister, Saint Scholastica, opened. Then, completely exhausted, he asked to be taken into his oratory where, after taking his last Holy Communion, he died supported by his monks.

Source: St Benedict Church

SAINT ROSTISLAV-MICHAEL, GREAT PRINCE OF KIEV (1167)

Saint Rostislav-Michael, Great Prince of Kiev, was the son of the Kievan Great Prince Saint Mstislav the Great (June 14), and the brother of holy Prince Vsevolod-Gabriel (February 11, April 22, and November 27). He was one of the mid-twelfth century's great civil and churchly figures.

His name is connected with the fortification and rise of Smolensk, and both the Smolensk principality and the Smolensk diocese.

Up until the twelfth century the Smolensk land was part of the Kievan realm. The beginning of its political separation took place in the year 1125, when holy Prince Mstislav the Great, gave Smolensk to his son Rostislav (in Baptism Michael) as an inheritance from his father, the Kievan Great Prince Vladimir Monomakh. Thanks to the work and efforts of Saint Rostislav, the Smolensk principality, which he ruled for more than forty years, expanded and was built up with cities and villages, adorned with churches and monasteries, and became influential in Russian affairs.

Saint Rostislav founded the cities of Rostislavl, Mstislavl, Krichev, Propoisk, and Vasiliev among others. He was the forefather of the Smolensk princely dynasty.

In 1136 Saint Rostislav succeeded in establishing a separate Smolensk diocese. Its first bishop was Manuel, installed between March-May of 1136 by Metropolitan Michael of Kiev. Prince Rostislav issued an edict in the city of Smolensk assuring Bishop Manuel that he would provide him with whatever he needed. On September 30, 1150 Saint Rostislav also ceded Cathedral Hill at Smolensk to the Smolensk diocese, where the Dormition cathedral and other diocesan buildings stood.

Contemporaries thought highly of the church construction of Prince Rostislav. Even the sources that are inclined to report nothing more about it note that “this prince built the church of the Theotokos at Smolensk.” The Dormition cathedral, originally built by his grandfather, Vladimir Monomakh, in the year 1101 was rebuilt and expanded under Prince Rostislav. The rebuilt cathedral was consecrated by Bishop Manuel on the Feast of the Dormition, August 15, 1150. Prince Rostislav was a “builder of the Church” in a far wider sense: he endowed the Smolensk Dormition church of the Mother of God, and transformed it from a city cathedral into the ecclesiastical center of the vast Smolensk diocese.

Holy Prince Rostislav was the builder of the Smolensk Kremlin, and of the Savior cathedral at the Smyadynsk Boris and Gleb monastery, founded on the place of the murder of holy Prince Gleb (September 5). Later his son David, possibly fulfilling the wishes of his father, transferred the old wooden coffins of Saints Boris and Gleb from Kievan Vyshgorod to Smyadyn.

In the decade of the fifties of the twelfth century, Saint Rostislav was drawn into a prolonged struggle for Kiev, which involved representatives of the two strongest princely lines: the Olgovichi and the Monomakhovichi.

On the Monomakhovichi side the major contender to be Great Prince was Rostislav’s uncle, Yurii Dolgoruky. Rostislav, as Prince of Smolensk, was one of the most powerful rulers of the Russian land and had a decisive voice in military and diplomatic negotiations.

For everyone involved in the dispute, Rostislav was both a dangerous opponent and a desired ally, and he was at the center of events. This had a providential significance, since Saint Rostislav distinguished himself by his wisdom regarding the civil realm, by his strict sense of justice and unconditional obedience to elders, and by his deep respect for the Church and its hierarchy. For several generations he was the bearer of the “Russkaya Pravda” (“Russian Truth”) and of Russian propriety.

After the death of his brother Izyaslav (November 13, 1154), Saint Rostislav became Great Prince of Kiev, but he ruled Kiev at the same time with his uncle Vyacheslav Vladimirovich. After the latter’s death, Rostislav returned to Smolensk, ceding the Kiev princedom to his other uncle, Yurii Dolgoruky, and he removed himself from the bloodshed of the princely disputes. He occupied Kiev a second time on April 12, 1159 and he then remained Great Prince until his death (+ 1167). More than once, he had to defend his paternal inheritance with sword in hand.

The years of Saint Rostislav’s rule occurred during one of the most complicated periods in the history of the Russian Church. The elder brother of Rostislav, Izyaslav Mstislavich, a proponent of the autocephaly of the Russian Church, favored the erudite Russian monk Clement Smolyatich for Metropolitan, and wanted him to be made Metropolitan by a council of Russian bishops, without seeking the usual approval from the Patriarch of Constantinople. This occurred in the year 1147.

The Russian hierarchy basically supported Metropolitan Clement and Prince Izyaslav in their struggle for ecclesiastical independence from Constantinople, but several bishops headed by Saint Niphon of Novgorod (April 8), did not recognize the autocephaly of the Russian metropolitanate and shunned communion with it, having transformed their dioceses into independent ecclesial districts, pending the resolution of this question. Bishop Manuel of Smolensk also followed this course. Saint Rostislav understood the danger which lay hidden beneath the idea of Russian autocephaly for these times, which threatened the break-up of Rus. The constant fighting over Kiev among the princes might also lead to a similar fight over the Kievan See among numerous contenders, put forth by one princely group or another.

The premonitions of Saint Rostislav were fully justified. Yurii Dolgoruky, who remained loyal to Constantinople, occupied Kiev in the year 1154. He immediately banished Metropolitan Clement and petitioned Constantinople for a new Metropolitan. This was to be Saint Constantine (June 5), but he arrived in Rus only in the year 1156, six months before the death of Yurii Dolgoruky (+ May 15, 1157). Six months later, when Saint Rostislav’s nephew Mstislav Izyaslavich entered the city on December 22, 1157, Saint Constanine was obliged to flee Kiev, while the deposed Clement Smolyatich returned as Metropolitan. Then a time of disorder began in Russia, for there were two Metropolitans.

All the hierarchy and the clergy came under interdict: the Greek Metropolitan suspended the Russian supporters of Clement, and Clement suspended all the supporters of Constantine. To halt the scandal, Saint Rostislav and Mstislav decided to remove both Metropolitans and petition the Patriarch of Constantinople to appoint a new archpastor for the Russian metropolitan See.

But this compromise did not end the matter. Arriving in Kiev in the autumn of 1161, Metropolitan Theodore died in spring of the following year. Following the example of Saint Andrew Bogoliubsky (July 4), who supported his own fellow ascetic Bishop Theodore to be Metropolitan, Saint Rostislav put forth his own candidate, who turned out to be the much-suffering Clement Smolyatich.

The fact that the Great Prince had changed his attitude toward Metropolitan Clement, shows the influence of the Kiev Caves monastery, and in particular of Archimandrite Polycarp. Archimandrite Polycarp, who followed the traditions of the Caves (in 1165 he became head of the monastery), was personally very close to Saint Rostislav.

Saint Rostislav had the pious custom of inviting the igumen and twelve monks to his own table on the Saturdays and Sundays of Great Lent, and he served them himself. The prince more than once expressed the wish to be tonsured a monk at the monastery of Saints Anthony and Theodosius, and he even gave orders to build a cell for him.

The monks of the Caves, a tremendous spiritual influence in ancient Rus, encouraged the prince to think about the independence of the Russian Church. Moreover, during those years in Rus, there was suspicion regarding the Orthodoxy of the bishops which came from among the Greeks, because of the notorious “Dispute about the Fasts” (the “Leontian Heresy”). Saint Rostislav’s pious intent to obtain the blessing of the Patriarch of Constantinople for Metropolitan Clement came to naught. The Greeks believed that appointing a Metropolitan to the Kiev cathedra was one of their most important prerogatives. This served not only the ecclesiastical, but also the political interests of the Byzantine Empire.

In 1165 a new Greek Metropolitan arrived at Kiev, John IV, and Saint Rostislav accepted him out of humility and churchly obedience. The new Metropolitan, like his predecessor, governed the Russian Church for less than a year (+ 1166). The See of Kiev was again left vacant, and the Great Prince was deprived of the fatherly counsel and spiritual wisdom of a Metropolitan. His sole spiritual solace was the igumen Polycarp and the holy Elders of the Kiev Caves monastery and the Theodorov monastery at Kiev, which had been founded under his father.

Returning from a campaign against Novgorod in the spring of 1167, Saint Rostislav fell ill. When he reached Smolensk, where his son Roman was prince, relatives urged him to remain at Smolensk. But the Great Prince gave orders to take him to Kiev. “If I die along the way,” he declared, “put me in my father’s monastery of Saint Theodore. If God should heal me, through the prayers of His All-Pure Mother and Saint Theodosius, I shall take vows at the monastery of the Caves.”

God did not fulfill Saint Rostislav’s last wish to end his life as a monk of the holy monastery. The holy prince died on the way to Kyiv on March 14, 1167. (In other historical sources, the year is given as 1168). His body, in accord with his last wishes, was brought to the Kyiv Theodosiev monastery.

Source: Orthodox Church in America_OCA

ISAIAH 5:16-25

16 But the Lord of hosts shall be exalted in judgment, And God who is holy shall be hallowed in righteousness. 17 Then the lambs shall feed in their pasture, And in the waste places of the fat ones strangers shall eat. 18 Woe to those who draw iniquity with cords of vanity, And sin as if with a cart rope; 19 That say, “Let Him make speed and hasten His work, That we may see it; And let the counsel of the Holy One of Israel draw near and come, That we may know it.” 20 Woe to those who call evil good, and good evil; Who put darkness for light, and light for darkness; Who put bitter for sweet, and sweet for bitter! 21 Woe to those who are wise in their own eyes, And prudent in their own sight! 22 Woe to men mighty at drinking wine, Woe to men valiant for mixing intoxicating drink, 23 Who justify the wicked for a bribe, And take away justice from the righteous man! 24 Therefore, as the fire devours the stubble, And the flame consumes the chaff, So their root will be as rottenness, And their blossom will ascend like dust; Because they have rejected the law of the Lord of hosts, And despised the word of the Holy One of Israel. 25 Therefore the anger of the Lord is aroused against His people; He has stretched out His hand against them And stricken them, And the hills trembled. Their carcasses were as refuse in the midst of the streets. For all this His anger is not turned away, But His hand is stretched out still.

GENESIS 4:16-26

16 Then Cain went out from the presence of the Lord and dwelt in the land of Nod on the east of Eden. 17 And Cain knew his wife, and she conceived and bore Enoch. And he built a city, and called the name of the city after the name of his son—Enoch. 18 To Enoch was born Irad; and Irad begot Mehujael, and Mehujael begot Methushael, and Methushael begot Lamech. 19 Then Lamech took for himself two wives: the name of one was Adah, and the name of the second was Zillah. 20 And Adah bore Jabal. He was the father of those who dwell in tents and have livestock. 21 His brother’s name was Jubal. He was the father of all those who play the harp and flute. 22 And as for Zillah, she also bore Tubal-Cain, an instructor of every craftsman in bronze and iron. And the sister of Tubal-Cain was Naamah. 23 Then Lamech said to his wives: “Adah and Zillah, hear my voice; Wives of Lamech, listen to my speech! For I have killed a man for wounding me, Even a young man for hurting me. 24 If Cain shall be avenged sevenfold, Then Lamech seventy-sevenfold.” 25 And Adam knew his wife again, and she bore a son and named him Seth, “For God has appointed another seed for me instead of Abel, whom Cain killed.” 26 And as for Seth, to him also a son was born; and he named him Enosh. Then men began to call on the name of the Lord.

#orthodoxy #orthodoxchristianity #easternorthodoxchurch #originofchristianity #spirituality #holyscriptures #gospel #bible #wisdom #saints

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cruger2984 · 1 year

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THE DESCRIPTION OF SAINT BENEDICT OF NURSIA The Father of Western Monasticism Feast Day: July 11

"Saint Benedict to you we turn. The secrets of God’s grace to learn. O, guide us by your wise decrees, that God alone we seek to please." -from the Hymn to Saint Benedict by Fr. Benildus Maramba

The founder of the Benedictine Order and the famed Father of Western Monasticism, was born at Norcia, Umbria in Italy, on March 2, 480, during the reign of Flavius Odoacer, the king of Italy. He was the son of a Roman noble. A tradition which Bede accepts makes him a twin with his sister Scholastica. If 480 is accepted as the year of his birth, the year of his abandonment of his studies and leaving home would be about 500. Shocked by the degenerate life of his fellow students in Rome, at the age of 20, he, along with his old nurse, withdrew to the mountain of Subiaco.

One day, the devil brought before his imagination a beautiful woman he had formerly known, inflaming his heart with strong desire for her. Immediately, Benedict stripped off his clothes and rolled into a thorn-bush until his body lacerated. Thus, through the wounds of the body he cured the wounds of his soul.

Invited to become the abbot of a group of notorious monks living in Vicovaro, he accepted the position; but the monks disagreed with his strict rules and tried to poison him. As he made the sign of the cross, the chalice containing the poisoned wine broke into pieces, and the plot was discovered. Thus he left the group, and went back to Subiaco.

There, he lived in the neighborhood a priest called Florentius, who moved by envy, tried to ruin him. Having failed by sending him poisonous bread, he tried to seduce his monks with some prostitutes. To avoid further temptations, in 530, Benedict left Subiaco to open a new Benedictine monastery at Monte Cassino.

Following the golden rule of 'Ora et Labora - Pray and Work', the monks each day devoted eight hours to prayer, eight hours to sleep, and to eight hours to manual work, sacred reading, or works of charity. During the invasion of Italy, Totila (originally named Baduila), the king of the Goths, ordered a general to wear his kingly robes and to see whether Benedict would discover the truth. Immediately, Benedict detected the impersonation, and Totila came to pay him due respect.

According to tradition, Benedict believed to have struck with a fever. Knowing that his hour was approaching, he summoned monks to pray by his side and said: 'We must have an immense desire to go to heaven!'

Benedict died as his brother monks raised his arms in one final prayer as he passed from this life at Monte Cassino on March 21, 547 AD at the age of 67, not long after his twin sister Scholastica died, and was buried in the same place as his sister.

Canonized a saint by Pope Honorius III in 1220, Benedict was named patron protector of Europe by Pope Paul VI in 1964. St. John Paul II declared him co-patron of Europe in 1980 along with Cyril and Methodius, and furthermore, he is the patron of speleologists and spelunkers. So far, the Benedictines have given to the Church 50 Popes, 7,000 Bishops, and 40,000 Saints.

Benedict is the patron of Heerdt in Germany, Norcia in Italy, San Beda University, and the Institute of Christ the King Sovereign Priest in Gricigliano, Italy. He had two major shrines - in the abbey of Monte Cassino, and in Saint-Benoît-sur-Loire, near Orléans, France.

#random stuff #catholic #catholic saints #saint benedict #benedict of nursia #benedictines #order of saint benedict #western monasticism #san benito

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herbstseurope2023 · 1 year

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[From Norton] We were in a church in Barcelona and Marin said, “Dad, this is about three of your favorite things: churches, art, and history.” Yep. I’ve tried not to overdo those three things too much on this trip, but it’s hard not to in the places we’ve been. A few highlights of sacred places we’ve visited:

1. Familia Sagrada in Barcelona: no words for how creative and beautiful and sacred this church is. It’s not like all the other cathedrals in Europe. It really is a sight to behold. Or more accurately, to experience. Every single detail tells a story about Jesus.

2. Montserrat: the mountain Benedictine monastery. I am drawn to the Benedictine tradition, so it was good to visit this famous monastery. This is also the place where, in 1522, a young Spanish soldier spent three days confessing his sins and giving his life to doing the work of Jesus. His conversion was so radical that he laid down his sword at the altar and left it there. His name was Ignatius of Loyola and after his time at Montserrat he began to form what became known as the Society of Jesus (the Jesuits).

3. Nimes Maison Carree (Roman Temple): this is the best preserved Roman temple from the ancient world. It was built in 2-5 AD (when Jesus was a little boy). It was built to honor Caesar Augustus. It included an outer court and massive altar where sacrifices were offered to the Roman gods and Caesar was declared Lord. This is what historians call the Imperial Cult. A few blocks away stands the Nimes arena which is the best preserved Roman arena and the site of gladiator games and Christian persecution. While these two places are not “sacred” in the normal sense, they are reminders of the Roman world in which early followers of Jesus declared a radically different allegiance.

4. Avignon Palace of the Popes: also not a “sacred place” but very, very important historically. Many years ago I learned about the “Babylonian captivity of the Popes” — a time in the 1300s when French popes broke with tradition and moved the papacy away from Rome to Avignon, France. It had little to do with religion or faith and was all about power and politics. Italian cardinals then elected their own popes and there were all kinds of Middle Ages controversies about the rival popes. Today, we visited the massive Palace of the Popes in Avignon. It was so impressive. Less like a palace and more like a fortress. The walls were 10 feet thick. At one level, this time of papal history is embarrassing because of its politics, corruption, etc. One another level, the artistic and architectural achievements are still breathtaking.

One final comment, for now (there are more churches we’re visiting). The church was the center of artistic creativity during this time. I wish it were still that way today. And followers of Jesus created art and architecture that would last for centuries. It sometimes took decades or centuries to complete. Sagrada Familia is still being constructed. Gaudi (its designer) gave 40 years of his life to this project and even then knew it would not be complete before he died. What a long-term investment. So different from our time and culture where we rarely invest in anything beyond a few minutes, days, or weeks.

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eternal-echoes · 7 months

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“In the early twentieth century, Henry Goodell, president of what was then the Massachusetts Agricultural College, celebrated "the work of these grand old monks during a period of fifteen hundred years. They saved agriculture when nobody else could save it. They practiced it under a new life and new conditions when no one else dared undertake it." Testimony on this point is considerable. "We owe the agricultural restoration of a great part of Europe to the monks," observes another expert. "Wherever they came," adds still another, "they converted the wilderness into a cultivated country; they pursued the breeding of cattle and agriculture, labored with their own hands, drained morasses, and cleared away forests. By them Germany was rendered a fruitful country." Another historian records that "every Benedictine monastery was an agricultural college for the whole region in which it was located.”1 Even the nineteenth-century French statesman and historian François Guizot, who was not especially sympathetic to the Catholic Church, observed: "The Benedictine monks were the agriculturists of Europe; they cleared it on a large scale, associating agriculture with preaching.”2

- Thomas E. Woods Jr., Ph.D., “How the Monks Saved Civilization,” How the Catholic Church Built Western Civilization

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1. Alexander Clarence Flick, The Rise of the Medieval Church (New York: Burt Franklin, 1909), 216.

2. See John Henry Cardinal Newman, Essays and Sketches, vol. 3, Charles Frederick Harold, ed. (New York: Longmans, Green and Co., 1948), 264-65.

#Catholic #Christianity #quotes #Thomas E. Woods #Western Civilization

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nostalgebraist-autoresponder · 2 years

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Title: The Name of the Rose

Author: Umberto Eco

Rating: 2/5 stars

I really enjoyed reading the Name of the Rose, despite its many flaws. The novel's premise -- a medieval monks with an interest in a medieval mystery novel -- might strike you as a boring gimmick, but that's not really what this book is all about. For one, it's about a mystery (or mysteries), not just a gimmick. In the novel the reader gets many intriguing glimpses of the life and thought of two of the monks -- Rabelais (Ralph Blumenau, to the world) and his best friend Guillaume de Lorris -- and the book does a great job of painting their character and their times. And it's not just about those two -- the book opens with a visit to the Benedictine monastery at Subiaco (located above Rome), and the monastery's reclusive abbot is a sympathetic figure who has a clear fascination with Rabelais.

Second, the characters are richly sketched and well-developed. One of the characters (called "The Priest of Sancerre") is in fact an actual monk who's been to Sancerre monastery in the past and who is in fact the person the real Rabelais refers to when talking about his "favorite saint." One of the monks is an atheist (not exactly a heresy in medieval Europe); in fact, much of his characterization is presented as a reaction to and inversion of some of the very religious ideas of the medieval worldview. All of these details contribute to a vivid and richly detailed picture of a person living in an age that is very much medieval, though in many respects very far from our own age.

Finally, there's the book's premise. It's not that far from what people imagine when they think of medieval mystery novels: a monastery at which some monks have a penchant for solving mysteries. It is just that, in fact, that premise is only half the book's premise. There is another, much more serious, element: the book is a critique of the very idea of a medieval monastery as a monastery that exists to solve mysteries. If the monks are the ones who solve all the mysteries, why, that is because the monks themselves have the answer to all the mysteries; they are the mysteries. In fact, their very existence is mysterious. If Rabelais is one of the characters of the book, his entire character, his entire motivation and much of the book's plot is driven by his desire to find the answer to the mystery of "why do monks exist? What are monks even for?" In the book, Rabelais is the most typical of monks, a typical monk in almost every respect, but he has this driving mystery -- of whether or not we are being lied to about what monasteries are and what monks are for, and what the monks are really for. (There are a few "answers" to this question in the book, but many more mysteries, and the book is ultimately a much more complex critique of the very notion of a mystery novel as it exists in our world.)

There are a lot of problems with the book. It is too long and it does seem to get a bit tired by the end, and there is something awkward in a lot of the worldbuilding and at times in a lot of the characterization. In many respects it is not really good enough to be recommended -- although its many flaws are not necessarily the sort of flaws that would disqualify it from a place on the shelf. But it does have its strengths, too. It is a deeply interesting book, and the main characters (both Rabelais and the Priest) are sympathetic, even if the latter is a bit of a villain and the former is a bit of a naive romantic. In fact, there's something endearing about both of them.

The Name of the Rose might be my favorite book of the last few years. It has some flaws, but I would highly recommend it, and it's only 250 pages long.

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saurabhcontentwriter · 13 days

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Exploring Luxembourg's 10 Must-See Spots for First-Time Visitors 🌍✨

Hey, fellow travelers! If you’re planning the next Europe tour and thinking of unique destinations, don’t overlook the enchanting little country of Luxembourg! 🇱🇺 It’s packed with history, stunning landscapes, and vibrant culture.

Here are 10 must-see spots that every first-time visitor should check out

Luxembourg City Old Town: Wander through the cobblestone streets of this UNESCO World Heritage site and visit the Grand Ducal Palace. The views from the Bock Casemates are simply breathtaking! 🏰

American Cemetery Memorial: A poignant tribute to WWII soldiers, this serene site is a must-visit for history buffs. Reflect among the rows of white crosses and stars of David. 🇺🇸

Vianden Castle: Perched atop a hill, this stunning castle is a blend of Romanesque and Gothic architecture. Don’t forget your camera for the panoramic views! 📸

Moselle Valley: Perfect for wine lovers! Explore charming villages and indulge in local wines. Remich, known as the "Pearl of the Moselle," is a picturesque gem! 🍷

Mullerthal Region: Known as “Little Switzerland,” this area offers breathtaking rock formations and fantastic hiking trails. A true nature lover's paradise! 🌲🏞️

Clervaux Castle: Home to the Family of Man exhibition, this medieval castle showcases stunning photography celebrating human life and emotions. A unique cultural experience! 🖼️

The Grund: This charming neighborhood in Luxembourg City is perfect for leisurely strolls. Enjoy vibrant bars and stunning views of the Alzette River. 🍻🌅

Luxembourg City History Museum: Dive deep into the city’s past with interactive exhibits and fascinating artifacts. A must for history enthusiasts! 📚

Bourscheid Castle: Explore one of Luxembourg's largest castles, complete with guided tours and stunning views. Perfect for a day of adventure! 🏰🌄

Abbey of Echternach: This serene Benedictine monastery offers a peaceful escape and a glimpse into Luxembourg’s spiritual heritage. Don’t miss the nearby Echternach Lake! 🌊

Luxembourg may be small, but it’s bursting with charm and beauty. Add these must-see spots to the Europe tour package for an unforgettable adventure! 🌟

#europe tour 2024 #europe

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whatiscalligraphy · 2 months

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Celtic Calligraphy Art: Explore Ancient European Scripts

Celtic Calligraphy Art: A Journey Through Time with Ancient European Scripts

Discover the mesmerizing world of Celtic Calligraphy Art, an art form that draws inspiration from ancient European scripts. With its roots in Celtic culture, this unique form of artistic expression encompasses a range of styles, from intricate lettering to beautifully ornate designs. Immerse yourself in the rich traditions and beauty of Celtic Calligraphy Art as we take you on a journey through its history and influences. Key Takeaways: - Celtic Calligraphy Art is a captivating form of artistic expression that originates from ancient European scripts. - It encompasses various styles of writing, ranging from intricate lettering to beautifully ornate designs. - Irish and Scottish monasticism played a significant role in the development and spread of Celtic Calligraphy Art. - The Insular manuscripts utilized two main scripts: the majuscular script called Insular half uncial and the more cursive Irish minuscule. - Celtic Calligraphy Art had a significant influence on the Continent through Irish missionaries and the Benedictine Order.

A Brief History of Celtic Calligraphy Art

Celtic Calligraphy Art has a long and fascinating history that can be traced back to ancient times. This unique art form emerged during the 5th century as a response to the relaxation of Roman authority in Europe. Isolated places like Ireland and Britain became centers for the development of distinct book styles rooted in Celtic culture. Monasteries played a crucial role in the production of Celtic Calligraphy Art. Skilled scribes in these monastic houses meticulously crafted manuscripts, showcasing the distinctive scripts and ornamentation that define this art form. The production of these manuscripts, such as the famous Book of Kells and the Lindisfarne Gospels, showcased the intricate lettering and vibrant designs that characterize Celtic Calligraphy Art. The art of Celtic Calligraphy continued to evolve and spread, influenced by both Celtic and continental European cultures. Irish missionaries established monastic centers in Gaul, Switzerland, and Italy, spreading the art form to new regions. These monastic houses, such as St. Gall and Bobbio, became renowned for their manuscripts in the Insular style. Influence of Monasticism on Celtic Calligraphy Art "Monasteries were hubs of learning and scholarship, fostering an exchange of ideas and influences between Celtic and continental European cultures." The majuscular and minuscule scripts were the main writing styles used in Celtic Calligraphy Art manuscripts. The majuscular script, also known as Insular half uncial, was used for fine books like the Book of Kells and the Lindisfarne Gospels. It showcased a high degree of conformity and stylistic maturity, incorporating intricate interlacements and colorful ornamentation. The more cursive Irish minuscule script, on the other hand, was used for documents and vernacular texts. These ancient scripts and ornamentation found in Celtic Calligraphy Art have deep-rooted symbolism and were considered sacred. They reflect the rich cultural heritage and advanced thinking of our ancestors. The intricate lettering and vibrant designs continue to captivate and inspire artists and enthusiasts of Celtic Calligraphy Art today. Influences and Spread of Celtic Calligraphy Art Irish and Scottish Monasticism Continental Influences Played a significant role in the development and spread of Celtic Calligraphy Art Irish missionaries established monastic centers in Gaul, Switzerland, and Italy Monastic houses like Iona and Lindisfarne were renowned for their manuscripts Monastic centers like St. Gall and Bobbio became hubs for the art form Produced manuscripts like the Book of Kells and the Lindisfarne Gospels, showcasing intricate lettering and ornamentation Benedictine Order played a crucial role in the production and preservation of Celtic Calligraphy Art

The Influence of Irish and Scottish Monasticism

Irish and Scottish monasticism played a significant role in the development and spread of Celtic Calligraphy Art. Monasteries like Iona and Lindisfarne were renowned for their scriptoriums, where skilled scribes meticulously crafted manuscripts. These monastic houses became hubs of Christian learning and scholarship, fostering an exchange of ideas and influences between Celtic and continental European cultures. The manuscripts produced in these monasteries, such as the Book of Kells and the Lindisfarne Gospels, showcase the intricate lettering and vibrant ornamentation that define Celtic Calligraphy Art. Irish calligraphy, with its distinct style characterized by decorative elements and elaborate knotwork, became highly influential in the development of Celtic Calligraphy Art. The script utilized in Irish manuscripts, known as Insular script, displayed intricate interlacements and vibrant ornamentation, combining both majuscular and minuscule scripts. This unique fusion of styles, influenced by both Celtic and continental European traditions, contributed to the distinctive and visually captivating nature of Celtic Calligraphy Art. Scottish calligraphy also made significant contributions to Celtic Calligraphy Art. The monastic community of Iona, located on the west coast of Scotland, played a crucial role in the preservation and advancement of Celtic artistic traditions. Skilled Scottish scribes created manuscripts that featured intricate knotwork, zoomorphic designs, and calligraphic excellence. These manuscripts not only celebrated the beauty of the written word but also served as symbols of religious devotion and adherence to the monastic ideals. Monastic Community Location Influence Iona Scotland Preservation and advancement of Celtic artistic traditions Lindisfarne England Production of intricately crafted manuscripts Bobio Italy Spread of Celtic Calligraphy Art to continental Europe The influence of Irish and Scottish monasticism on Celtic Calligraphy Art cannot be overstated. These monastic communities served as centers of artistic excellence and spiritual devotion, nurturing the development of this unique art form. Through their manuscripts, these medieval scribes created timeless works of art that continue to captivate and inspire audiences today.

Celtic Calligraphy Art: The Majuscular and Minuscule Scripts

Within the realm of Celtic Calligraphy Art, the Insular manuscripts stand out as magnificent showcases of skill and creativity. These manuscripts utilized two main scripts: the majuscular script known as Insular half uncial and the more cursive Irish minuscule. Each script had its own distinct characteristics and purpose within the art form. "The majuscular script, also referred to as the Insular half uncial script, was particularly suited for fine books like the Book of Kells and the Lindisfarne Gospels. It displayed a high level of conformity and stylistic maturity, incorporating intricate interlacements and vivid ornamentation," The majuscular script contributed to the overall grandeur and intricacy of Celtic Calligraphy Art. It exemplified the attention to detail and craftsmanship that defined this ancient art form. In contrast, the Irish minuscule script was used for more practical purposes, such as documents and vernacular texts. Its cursive nature allowed for faster writing, making it suitable for everyday use. While less ornate than the majuscular script, the Irish minuscule still possessed a unique charm and elegance. The Majuscular and Minuscule Scripts: A Comparison Majuscular Script (Insular half uncial) Irish Minuscule Used for fine books Used for documents and vernacular texts Intricate interlacements and colorful ornamentation Less ornate but still elegant High level of conformity and stylistic maturity Cursive nature allows for faster writing This comparison table highlights the key differences between the majuscular and minuscule scripts, showcasing their individual characteristics within the realm of Celtic Calligraphy Art. Each script contributed to the rich tapestry of this ancient art form, capturing the attention and admiration of art enthusiasts and historians alike. The intricate majuscular and practical minuscule scripts are testaments to the skill and creativity of the scribes who crafted these manuscripts. Through their craftsmanship, Celtic Calligraphy Art continues to captivate and inspire, preserving a unique piece of history and culture.

Continental Influences on Celtic Calligraphy Art

Celtic Calligraphy Art, with its rich history and distinctive styles, was not limited to the British Isles. It also had a significant impact on the Continent, spreading through the efforts of Irish missionaries and the influence of the Benedictine Order. St. Columban, an influential Irish missionary, established monasteries in Gaul, Switzerland, and Italy, bringing the art of Celtic Calligraphy to new regions. One of the most renowned centers of Celtic Calligraphy Art on the Continent was the monastery at St. Gall in Switzerland. The monks at St. Gall produced exquisite manuscripts in the Insular style, characterized by intricate lettering and vibrant ornamentation. These manuscripts served as important cultural links between the Celtic and continental European cultures. The art of Celtic Calligraphy traveled far beyond the British Isles, leaving an indelible mark on the Continent. Through the efforts of Irish missionaries like St. Columban and the influence of the Benedictine Order, this unique art form found a new home on the European mainland, shaping the development of calligraphy throughout the region. Another significant center of Celtic Calligraphy was the monastery at Bobbio in Italy, founded by St. Columban's disciple, Bobbio. The monastic community at Bobbio produced manuscripts that showcased the beauty of Celtic script and ornamentation, further spreading the influence of Celtic Calligraphy Art in continental Europe. Saint Gall Monastery: A Hub of Celtic Calligraphy The monastery at St. Gall became a thriving center for Celtic Calligraphy Art, attracting scholars and artists from far and wide. The monks diligently copied and illuminated manuscripts, creating stunning works of art that showcased the unique lettering and decorative motifs of Celtic Calligraphy. These manuscripts not only preserved ancient knowledge but also served as a source of inspiration for future generations of calligraphers. The Benedictine Order and Celtic Calligraphy Art The Benedictine Order, known for its dedication to scholarship and artistry, played a key role in the production and preservation of Celtic Calligraphy Art. The motherhouse of the Benedictine Order at Monte Cassino in Italy became a center of artistic excellence, where Celtic scripts were studied and integrated into the broader tradition of calligraphy. The influence of continental Europe on Celtic Calligraphy Art is a testament to the interconnectedness of cultures and the power of artistic expression to transcend geographical boundaries. Through the efforts of individuals such as St. Columban and the dedication of monastic communities, Celtic Calligraphy Art flourished both within the British Isles and beyond, leaving a lasting legacy in the annals of European art.

Celtic Calligraphy Art: A Sacred Script of Ancient Marks in Old European Cultures

The ancient marks and symbols found in Celtic Calligraphy Art hold a deep-rooted significance, representing a sacred script that was revered in Old European cultures. These abstract signs and inscriptions can be traced back to prehistoric times, with evidence of their existence in cave paintings and ritual objects. They were believed to communicate profound ideas and spiritual concepts, reflecting the reverence for natural cycles and divine forces. Archaeological discoveries in Old European cultures, such as Vinca and Danube, have shed light on the use of these ancient marks in various forms of art. They were often found alongside realistic animal paintings in Paleolithic caves, indicating that they held symbolic meaning for the artists. These symbolic representations of female and male symbols provide a glimpse into the advanced thinking and spirituality of our ancestors. "The marks and symbols found in Celtic Calligraphy Art are not mere decorative elements but carry a profound spiritual significance. Through these abstract signs, our ancestors sought to communicate with the divine forces and express their reverence for the natural world." The Symbolism in Celtic Calligraphy Art The symbolism embedded in Celtic Calligraphy Art goes beyond mere aesthetics. Each mark and symbol carries its own unique meaning, often rooted in ancient mythology and folklore. The spirals, knots, and interlacements found in Celtic designs symbolize the interconnectedness of life and the eternal cycle of birth, death, and rebirth. The intricate patterns and flow of lines in Celtic writing reflect the harmony and balance believed to exist in the natural world. Symbol Meaning Triskele Represents the threefold nature of existence: life, death, and rebirth. Spiral Symbolizes growth, expansion, and the continuous journey of self-discovery. Knotwork Reflects the interconnectedness of all things and the eternal cycle of life. Tree of Life Signifies the connection between the physical and spiritual realms, and the belief in the interconnectedness of all living beings. Celtic Calligraphy Art serves as a powerful reminder of our ancient roots and the wisdom of our ancestors. By exploring the sacred script of these ancient marks, we can gain a deeper understanding of the rich cultural heritage and spiritual beliefs that have shaped our world.

Prehistoric Origins of Writing

https://www.youtube.com/watch?v=2_ygBp_qM3c Before the emergence of Sumerian cuneiform, writing had its prehistoric origins in ancient marks and symbols. Evidence from Old European cultures suggests that writing may have existed even earlier than previously believed. These ancient marks, found in cave paintings and ritual objects, held symbolic meaning and provided a means of communication for our ancestors. Unlike the complex systems of later civilizations, prehistoric writing was often logographic or ideographic, representing entire words or concepts in single symbols. This form of writing can be seen in ancient cultures such as the Chinese and Japanese scripts. The diversity of ancient writing systems highlights the evolving nature of writing throughout history. While much remains unknown about prehistoric writing, it is clear that these early forms of communication laid the foundation for the development of written language and the artistic expression that would evolve into Celtic Calligraphy Art. Celtic Calligraphy Art and Ancient Marks Celtic Calligraphy Art draws inspiration from the ancient marks and symbols that were prevalent in prehistoric times. These ancient symbols, which were often abstract in nature, held deep-rooted significance and were believed to communicate ideas and spiritual concepts. The intricate and artistic nature of Celtic Calligraphy Art can be traced back to these ancient marks, reflecting the advanced thinking and creativity of our ancestors.

Ancient Marks and Symbols

Dive into the captivating world of Celtic Calligraphy Art and explore the rich history of ancient marks and symbols. These enigmatic signs were prevalent in various forms of art, including cave paintings found in Paleolithic caves. Scholars have discovered a fascinating combination of abstract signs alongside realistic animal paintings, suggesting that these marks held symbolic meaning for the talented artists of ancient times. The ancient marks and symbols found in Celtic Calligraphy Art offer a glimpse into the beliefs and values of our ancestors. These abstract signs often represented female and male symbols, reflecting the importance of fertility and the cycle of life. They serve as a fascinating link to our prehistoric past and provide insights into the profound spiritual connections our ancestors had with the natural world. Cave paintings adorned the walls of Paleolithic caves, serving as a visual language that communicated ideas and concepts. Through this ancient form of expression, our ancestors conveyed their connection to the world around them and their reverence for the forces of nature. Celtic Calligraphy Art draws inspiration from these ancient marks, allowing us to experience the awe-inspiring legacy of our early human ancestors.

FAQ

What is Celtic Calligraphy Art? Celtic Calligraphy Art is a captivating form of artistic expression that draws inspiration from ancient European scripts. It encompasses various styles of writing, ranging from intricate lettering to beautifully ornate designs. When did Celtic Calligraphy Art emerge? Celtic Calligraphy Art emerged during the 5th century in response to the relaxation of Roman authority in Europe. It developed in isolated places like Ireland and Britain, becoming centers for the development of unique book styles rooted in Celtic culture. How did Irish and Scottish monasticism influence Celtic Calligraphy Art? Irish and Scottish monasticism played a significant role in the development and spread of Celtic Calligraphy Art. Monasteries like Iona and Lindisfarne were renowned for their scriptoriums, where skilled scribes meticulously crafted manuscripts. What scripts were used in Insular manuscripts? Insular manuscripts utilized two main scripts: the majuscular script called Insular half uncial and the more cursive Irish minuscule. The majuscular script was suitable for fine books, incorporating intricate interlacements and colorful ornamentation, while the Irish minuscule was used for documents and vernacular texts. Where did Celtic Calligraphy Art spread to? Celtic Calligraphy Art had significant influence on the Continent, thanks to Irish missionaries like St. Columban. Monasteries such as St. Gall and Bobbio became renowned for their manuscripts in the Insular style. The Benedictine Order also played a crucial role in the production and preservation of Celtic Calligraphy Art. What is the symbolism behind Celtic Calligraphy Art? The marks and symbols found in Celtic Calligraphy Art have deep-rooted symbolism and were considered a sacred script in ancient times. They communicate ideas and spiritual concepts, often associated with the reverence for natural cycles and divine forces. How far back can the origins of writing be traced? The origins of writing can be traced back to prehistoric times. Evidence of marks and symbols has been found in Old European cultures, challenging the traditional view that Sumerian cuneiform was the first form of writing. How were ancient marks and symbols incorporated into art? Read the full article

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