| Indeed millions of pounds were spent on this project of restoring the new cathedral church and its tall neo-gothic tower, which today look quite breathtaking. The Cathedral has a St. Edmund’s art exhibition and a painting of his martyrdom hangs in its Lady Chapel (a work by the modern Irish painter Brian Whelan). The second church is St. Mary’s, restored in the nineteenth century. It is one of the largest parish churches in England and is the burial place of Princess Mary Tudor, sister of King Henry VIII, who was briefly a wife of the King of France and died in 1533 at the age of 37. The abbey ruins, open to the public, are situated in the town center in the park amid beautiful gardens. A sense of holiness still lingers there. One even can identify the exact location of the saint’s shrine among the ruins. A few researchers believe that the relics of St. Edmund were not stolen by French soldiers in 1217, and that they, along with those of Sts. Jurmin of East Anglia and Botolph of Iken, still may rest in the grounds among these picturesque ruins and will be discovered there one day when God provides. Among today’s ruins the scriptorium, chapter house, north transept, nave, sanctuary can clearly be identified; the abbey crypt was dug out from the ground together with remains of its chapel after the Second World War. One of the abbey walls still survives intact, together with its two gatehouses (one of them is used as entrance to the park and another one is used to house the Cathedral bells). The nineteenth century Catholic Church of St. Edmund is situated in this town as well, and this church has a very small portion of St. Edmund’s relics. This town is still visited by pilgrims. Ruins of St. Edmund " s Chapel (13th c.) in Hunstanton, Norfolk. The charming village of Hoxne is visited by Orthodox and other Christians. The local fourteenth century Church of Sts. Peter and Paul has many ancient monuments, some of them connected with the saint, and tells the story of St. |
| It is no wonder how many other doctrinal delusions appeared in Catholicism as a result: related to the Church, the Atonement and Justification, the First Sin, the Filioque , the Immaculate Conception of the Virgin Mary, the Supererogation and the Treasure House of the saints, Purgatory, and all the Sacraments. The real tragedy of the Catholic Church unfolds when we examine the manner of the spiritual life of its saints. There we can see especially well the deep abyss that separates their mystical life from the spiritual experience of the saints of the Church of the first millennium AD that are common for both the East and the West. It is sufficient to cite several examples from the lives of the most authoritative Catholic saints in order to see a principal and complete difference between the Catholic and Orthodox Churches in regard to ascetic teaching. Here is an illustrative example from a book by a modern Catholic author, Antonio Sicari, “Portraits of Saints,” in which he writes about the main and constant prayer of the Doctor of the Church , St. Catherine, to Jesus Christ: “ Unite with me by marriage in faith! ” “Jesus” appeared and put a ring on her finger as in agreement. After that she started to demand insistently from all people, and even Christ Himself, saying: “ I want ”, and to the King of France she wrote: “Fulfill God’s will and mine ”. Another Doctor of the Catholic Church, Teresa of Ávila, had a similar deeply delusional condition, to whom “Christ” came and stated: “ From now on I am not merely your God, but also your Spouse. ” This made her ecstatic. St. Therese of Lisieux (nineteenth century), who was declared the last Doctor of the Church, followed in their footsteps directly. She thus described her meeting with “Christ”: “ This was the kiss of love. I felt beloved and said, ‘I love You and entrust myself to You forever.’ There was neither pleading, nor struggle, nor sacrifice. Long before that, Jesus and little Thérèse had looked at each other and understood everything… But on that day it was more than a meeting – it was a complete fusion. We were no longer two, for Thérèse had disappeared like a drop of water lost in the mighty ocean ”. |
| I suspect that the collapse of Ukraine has brought this fact to the surface, and Russians - in the manner of Orgon - suddenly realised that they " ve been taken advantage of, that Tartuffe wants to re-possess their house, that all these assurances that Russia is an equal member of G8 were empty talk. It can see nuclear arms at its border, which the West will surely place there after it buys Ukraine out of its economic crisis. Western response? Blame Russian aggression again. It is a classic case of blaming the victim. Now the West will surely surround Russia with nuclear arms. I hope that the West will come back to its senses, sit at the table and negotiate with Russia a solution to the Ukrainian crisis and create a military neutral space there. Because if it doesn " t, the next Russian political leader might be less accommodating than Putin, whose foreign policy was to give the West everything it wanted while getting very little in return. Like the US, the UK, and France, Russia has its legitimate national interests that have to be defended. Why should Russia tolerate NATO at its borders and the potential loss of the Sevastopol navy base to the modern-day Tartuffes? Vladimir Golstein teaches Russian literature and film at Brown University. He was the 2013-2014 Pembroke Center Faculty Fellow. He is the author of Lermontov " s Narratives of Heroism(1999) and numerous articles on all major Russian authors. He was born in Moscow, went to the US in 1979, and studied at Columbia and Yale Universities. 23 июля 2014 г. Смотри также Комментарии Eddie 21 сентября 2014, 02:00 The fact that any commentors on here buy the State Dept line about Russia " s " aggression " in the Ukraine is sad and sickening. You guys are either trolls or you " re brainwashed. The Kiev junta is engaging in a genocide against the people of east Ukraine - the overwhelming majority of the the casualties they " ve inflicted in their indiscriminate shellings are civilian ones. The Ukrainian government is laden with neo-nazis and anyone who supports them is a nazi sympathizer by default - whether they be a witting or unwitting one. God forgive you folks. |
| They took the corpse and head, set them in a hastily-built hut-chapel and immediately miracles began. A light was seen over the tomb, the blind and the sick were healed. Miraculously the head became joined to the body, with only a red scar marking the place of the cruel cut between torso and head. Local people came as pilgrims to venerate Edmund " s relics, which remained intact and incorrupt. Thirty years passed, the children of the Vikings had settled in England and they had been baptised. Edmund " s body was moved from the small village of Hoxne to the central town of Suffolk, a town which soon became known as St Edmund " s Town - Bury St Edmunds. The children of the Danes and the surviving Danes themselves, now grown old, came to venerate Edmund and minted coins in honour of " St Edmund " . Soon, he was known as the Patron Saint of all East Anglia. His symbol of three crowns, representing his kingship, his martyrdom and his virginity, can still be seen on many emblems, crests and flags all over East Anglia to this day. A little later in the tenth century, the King of England of that time, Athelstan, built a great road from the main port of East Anglia, at St Felix " s Dunwich, to Bury St Edmunds. This pilgrims " way was known as " the King " s Road " and was the equivalent of the modern A14. Veneration of St Edmund spread all over England and some 60 churches were dedicated to his memory and he was declared the first Patron Saint of England. On hearing his name, the cry would go up, " For England and for Freedom " . Strangely, however, the last recorded miracle over St Edmund " s relics appears to have been in the middle of the eleventh century. As the church at Bury St Edmunds became richer and richer, more and more powerful and more and more institutional and decadent, so spiritual life seemed to wane in it. By the thirteenth century, when the Abbey at Bury St Edmunds owned half of Suffolk, its church had become the third tallest in all Christendom, outranked only by St Sophia " s in Constantinople and St Peter " s in Rome. It was then at the beginning of the thirteenth century that St Edmund " s relics were stolen by French knights and taken to Toulouse in France. Although the abbey continued to be rich and powerful, it finally fell completely and was destroyed in the sixteenth century. We all know today that all that survives of it are some crumbling blocks of masonry in the Abbey Gardens. |
| The main center of veneration of St. Fursey in England is the village of Burgh Castle in Norfolk where he founded a monastery. The monastery existed probably till the ninth or tenth century. Now it is a very quiet and picturesque place. Three of four walls of the 3 rd century Roman fort stand practically intact to this day and are open to the public. The recent archaeological excavations within the former fort revealed the existence of an early Christian cemetery and a Christian church on this spot, which more or less confirms early traditions connecting Burgh Castle with the three holy brothers. Church of Sts. Peter and Paul in Burgh Castle, Norfolk There is an ancient parish church of Sts. Peter and Paul standing very near to the former fort. It may have been linked to the monastery. The earliest parts of this small and pretty church are of the late Saxon period, while other parts date from various periods. There are beautiful stained glass windows inside the church, one of which shows scenes of the life of Fursey. There is an exhibition dedicated to the saint inside. A Celtic cross in honor of St. Fursey stands in the churchyard. There is an annual pilgrimage to Burgh Castle arranged by Orthodox Christians. St. Fursey is depicted in the stained glass windows in a number of other East Anglian churches too. There is the tiny St. Fursey’s Orthodox community under the Patriarchate of Antioch nearby in Stalham in Norfolk. Celtic cross in memory of St. Fursey in churchyard of Burgh Castle church He is the patron-saint of the towns of Peronne and Lagny-sur-Marne in France. A major street in Peronne is called “Rue Saint-Fursy”; there are also the fountain of St. Fursey and a street called “Rue de la Fontaine Saint Fursy” there. In Lagny-sur-Marne there are monuments closely connected with the former St. Fursey’s monastery. They include the Abbey Church of Our Lady of the Ardent, the city hall on the site of the monastery’s cloisters, and the fountain of St. Fursey. It is commonly believed that this fountain is fed by water from the holy spring founded by the saint himself. There is a modern Church of St. Fursey in this town. A street in Lagny-sur-Marne is also called Rue Saint Fursy, and a square bears his name also. |
| What Ever Happened to the Holy Altar of Hagia Sophia After 1453? According to legend, after the fall of Constantinople to the Ottomans in 1453, three Venetian ships fled the city filled with various relics to avoid their capture by the Turks, but the third which carried the Holy Altar of Hagia Sophia, sank into the waters of the Bosphorus in the Marmara region. Since then, in the exact area of the sinking, the sea is always calm and serene, no matter what weather conditions are prevailing in the area. This phenomenon is testified by modern Turkish scientists, who have attempted at various times to discover the cause of this strange phenomenon, but due to the muddy composition of the seabed, their efforts have been fruitless. In the book by Dorotheos of Monemvasia titled A Chronicle from the Creation of the World Up to 1629 (1781), we read: " The Venetians took the most wondrous and famous Holy Altar of Hagia Sophia, the much valued and most beautiful, out of the Temple and onto a ship, and as they set sail and headed for Venice, O the miracle! Near the island of Marmara the ship opened and out fell the Holy Altar into the sea, sinking where it remains today, and this is obvious and testified by many, for that entire area, when there is a storm, and the waves of the sea become fearsome, there is calmness in the place where the Holy Altar is and the sea remains undisturbed. And they go there with boats, to take water from that part of the sea where the Holy Altar is, and it smells of a wonderful fragrance, from holy myrrh and other fragrances. " The father of Greek folklore, Nicholas Politis (1852-1921), writes about the incident: " The day the City was taken, the Holy Altar was placed on a ship, to take it to France in order to not fall into the hands of the Turks. But there in the Sea of Marmara, the ship opened and the Holy Altar sank to the bottom. In that spot the sea is like oil, no matter how much of a sea storm is taking place around it. And this spot is always known by the calmness which is always there and the fragrance coming from it. Many have even been made worthy to see it in the depths of the sea. " It could be just another myth that has managed to survive for centuries in the hearts of the Greeks. But according to the local Turks of Istanbul today, this spot in the sea remains a real unexplained phenomenon. Mystagogy 17 июля 2015 г. Смотри также Комментарии Sally Iloff 11 января 2016, 06:00 What is made to serve God always remains to serve God in original form. God bless this holy place in the sea! Мы в соцсетях Подпишитесь на нашу рассылку |
| Why erect it in Kiev rather than L’viv, where the Greek Catholics in the Ukraine are traditionally concentrated? You have to understand, and this is something that anyone who knows any history has to sympathize with, that Kiev, “Kievan Rus” as they call it, is the heartland of all Orthodoxy among the East Slavs – Belorussians, Ukrainians, and the Russians. To ask one of them to renounce Kiev is like asking the Christians to give Jerusalem over to the Jews, to say we really don’t have any interest there anymore. It’s ridiculous. … Furthermore, there was a time when all of Ukraine west of the Dnepr River was in union with Rome, and the presiding hierarch was in Kiev. It’s not like there’s never been a Ukrainian Catholic bishop of Kiev, a metropolitan of Kiev. But, you know, you don’t resolve this on the basis of history. History is instructive but not normative. … Kiev in Ukraine is like Paris in France. L’viv, even though it’s a lovely town, is still a backwater. You’re dealing with a church that has spread beyond the old Galician boundaries, in other words the Western Ukrainian boundaries of its existence. In the modern world people spread all over the place. Even though this is still the heartland, there are Ukrainian Greek Catholics not only throughout Eastern Ukraine but also across Russia, Kazakhstan, you name it. These people have a right to be served. Furthermore, one of the ugly secrets that no one talks about is that it’s quite possible that the Ukrainian Greek Catholic church is the largest group of practicing Christians in the country, East or West. I’m talking about those who go to church. You ask the Orthodox in the Ukraine, “How big are you?” and they say, “310 parishes.” But ask them “Who goes to church?” and they say, “We don’t know.” “Eastern” and “statistics” is an oxymoron. One thing that characterizes Ukrainian Catholics is that they go to church, and they practice. Why was the Russian Orthodox church so upset at losing that area back to the Catholic church? That’s where their vocations came from, and that’s where their money came from. Collect a statistic sometime of how many priests who were ordained in the Russian Orthodox church from the end of World War II until the day before yesterday came from Western Ukraine. Certainly it would be an overwhelmingly unbalanced proportion with respect to the size of the Orthodox population. |
| The transformation of both capitalism and Marxism into a sort of quasi-religion is equally unacceptable. Those of us who lived through the communist period know fine well that the notion of social justice transformed into an aggressive ideology which destroyed everything around it. Hundreds of people executed for their faith, the creation of a social ghetto for enemy classes – this is the reality of the ‘communist paradise on earth.’ No less dangerous is the ‘capitalist gospel’, which views the fall of communism as evidence that it is infallible and has no alternative. We can already see how Christians in the West, in following the Gospel ideals of moderation in acquiring material wealth and sacrificial ministry to neighbour, are rarer and rarer included in the ideal picture of a consumerist world. It is the Church’s duty to call upon those in whose hands are the levers of economic power to be aware of their responsibility before God and his creation and before people, and to testify to this through a genuine concern for the welfare of working people. As befits the human person, everyone has the right to live with dignity. It is evident that the creation of a harmonious world is impossible without a clear understanding by people of the need to structure all activity – including economic activity – on a sound moral basis. For Christians this foundation has always been Scripture and the tradition of the Church, which has always had her own unique models of building up economic relationships and their links with the life of society – for example, the experience of Orthodox monasteries. Many cities of Old Russia began as a monastery, which in turn laid down a strong foundation for the bases of social being where Christian morality, charity, lending of a helping hand and sacrifice were embedded as the integral elements of healthy relationships between people. The Church appeals to people, whether they are businessmen, bankers, workers or peasants, by using not a politico-economic platform, but with recourse to the Gospels. There is only one sure way of overcoming the contemporary social and economic dead end, and that is to be guided by the word of God, where one has a choice and where one is obliged to vindicate it. Yet this is countered by powerful forces which are prepared to use any means whatsoever in order to prevent the dominance of divine ideas in the minds of our contemporaries, for people who are enlightened by God become free and independent, and not the unfree fulfillers of their passions imposed by the modern-day consumerist ‘culture’. |
| Лит.: Лучицкий И. В. Гугенотская аристократия и буржуазия на юге после Варфоломеевской ночи (до Булонского мира). СПб., 1870; он же. Католическая лига и кальвинисты во Франции. К., 1877. Т. 1; Naef H. «Huguenot», ou le Procès d " un mot//Bibliothèque d " humanisme et Renaissance. 1950. Vol. 12. P. 208-227; Anquez L. Histoire des assemblées politiques des Réformés de France: 1573-1622. Gen., 1970r; Turchetti M. «Concorde ou tolérance?» de 1562 à 1598//RH. 1986. Vol. 274. P. 341-345; Pernot M. Les guerres de religion en France: 1559-1598. P., 1987; Crouzet D. Les guerriers de Dieu: La violence au temps des troubles de religion, vers 1525 - vers 1610. Seyssel, 1990. 2 vol.; idem. La genèse de la Réforme française, 1520-1560. P., 1996; idem. La nuit de la St.-Barthélemy: Un réve perdu de la Renaissance. P., 19992; Benedict Ph. The Huguenot Population of France, 1600-1685: The demographic Fate and Customs of a religious Minority. Phil., 1991; Richet D. Aspects socio-culturels des conflits religieux à Paris dans la seconde moitié du XVIe siècle// Idem. De la Réforme à la Révoltion: Études sur la France moderne. P., 1991. P. 15-51; Holt M. P. The French Wars of Religion, 1562-1629. Camb., 1995; Coexister dans l " intolérance: L " édit de Nantes, 1598/Éd. M. Grandjean, B. Roussel. Gen., 1998; Bost H. Ces Messieurs de la R. P. R.: Histoires et écritures de huguenots, XVIIe-XVIIIe siècles. P., 2001; La Diaspora des Huguenots: Les réfugiés protestants de France et leur dispersion dans le monde (XVIe-XVIIIe siècles)/Éd. E. Birnstiel, C. Bernat. P., 2001; Society and Culture in the Huguenot World: 1559-1685/Ed. R. A. Mentzer, A. Spicer. Camb., 2002; Yardeni M. Le refuge huguenot: Assimilation et culture. P., 2002; Margolf D. Cl. Religion and Royal Justice in Early Modern France: The Paris Chambre de l " Edit, 1598-1665. Kirksville (Mo.), 2003; Luria K. P. Sacred Boundaries: Religious Coexistence and Conflict in Early-Modern France. Wash., 2005; Плешкова С. Л. Франция XVI - нач. XVII в.: Королевский галликанизм: (Церк. политика монархии и формирование офиц. идеологии). М., 2005. С. 180-253. |
| Успехи в экономической политике Г. связываются исследователями чаще всего с именем Сюлли, фаворита короля, гугенота, с 1596 г. управлявшего финансами, а в 1598 г. ставшего суперинтендантом Франции. С помощью Сюлли Г. за неск. лет удалось добиться экономического подъема страны. Политика гос. меркантилизма позволила поправить коммерческий баланс Франции. Правление Г. способствовало развитию городов королевства, в частности широкому применению каменного строительства. Несмотря на успехи, Г. продолжал оставаться объектом критики, прежде всего со стороны тех, кто были привержены теориям тираноубийства, рассматривавшим возможность убийства короля. В 1609-1610 гг. короля обвиняли в невыполнении данных папе обещаний, в открытой поддержке протестантов в Женеве и в Нидерландах. 14 мая 1610 г. Г. был убит ударом кинжала заскочившим в проезжавшую по улицам Парижа королевскую карету фанатиком Франсуа Равальяком. Сразу схваченный, Равальяк был казнен 27 мая на Гревской пл. Совр. исследователи отвергают идею антикоролевского заговора. Г. похоронен в королевской усыпальнице в базилике Сен-Дени. Ист.: Recueil des lettres missives de Henri IV/Éd. L. Berger de Xivrey et J. Guadet. P., 1843-1876. 9 vol.; Lettres inédites du roi Henri IV à M. de Béthune, ambassadeur de France à Rome/Éd. E. Halphen. P., 1889-1901. 8 vol.; Lettres de Henri IV concernant les relations du St.-Siège et de la France, 1595-1609/Éd. B. Barbiche. Vat., 1968. (ST; 250); Barbiche B. Les lettres de Henri IV: Essai de bibliographie//Bull. de la Société des sciences, lettres et arts de Pau. 1969. Sér. 4. Vol. 4. P. 65-89; Lettres originales de Henri IV à Clément VIII conservées dans les archives de la Compagnie de Jésus//Miscellanea in onore di M. Martino Giusti. Vat., 1978. Vol. 1. P. 35-71. Лит.: Martin V. La reprise des relations diplomatiques entre la France et le St.-Siège en 1595//RSR. 1921. Vol. 1. P. 371-378; 1922. Vol. 2. P. 233-270; Mousnier R. L " assassinat d " Henri IV: 14 mai 1610. P., 19922; Garrisson J. Henri IV: Le roi de la paix. P., 1999; Barbiche B. L " influence française à la cour pontificale sous le règne de Henri IV//Mélanges d " archéologie et d " histoire. 1965. Vol. 77. P. 277-299; Babelon J. -P. Henri IV. P., 1982; Buisseret D. Henry IV. L., 1984; Henri IV et la reconstruction du royaume: [Exposition]. P., 1989; Greengrass M. France in the Age of Henry IV: The Struggle for Stability. L.; N. Y., 19952; Wolfe M. The Conversion of Henri IV: Politics, Power and Religious Belief in Early Modern France. Camb., 1993; Love R. S. Blood and Religion: The Conscience of Henri IV, 1553-1593. Montreal, 2001. |
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