Jump to content

Once upon a time in Europe

Оцени ову тему

Recommended Posts

The Orléans Cathedral (La Basilique Cathédrale Sainte-Croix d'Orléans in French), Orléans, France.

The first church on the site dating from 330 bore the name of 'Sainte Croix' (Holy Cross) and withstood the Normand invasions only to burn later on. Carolingians kings rebuilt it later with the strengthening of the faith in the kingdom.

Following the very pious reign of Saint Louis (Louis IX of France), in 1278, the church was extended into a Gothic cathedral by the bishop Robert de Courtenay. The cathedral is famous for its association with Joan of Arc, as the heroine attended evening Mass in this cathedral on May 2, 1429 while in the city to lift the siege.


Share this post

Link to post
Share on other sites

Fort Bourtange (Vesting Bourtange in Dutch), Groningen, Netherlands.

The star-shaped fort was built in 1593 under the orders of William the Silent in order to control the only road between Germany and the city of Groningen, which was controlled by the Spaniards during the time of the Eighty Years' War.

As soon as the fort was completed and housed Dutch garrisons, Spanish forces from Groningen besieged it but the attack ended in failure.


Share this post

Link to post
Share on other sites


Dunquin, County Kerry, Ireland.

Dunquin (native name Dún Chaoin), meaning "Caon's stronghold", is a Gaeltacht village lying at the most westerly tip of the Dingle Peninsula, making it the most westerly settlement of Ireland. 

There is dramatic cliff scenery, with a view of the Blasket Islands, where Peig Sayers lived. A museum in the village tells the story of the Blaskets and the lives of the people who lived there including the well-known writers of the island, which includes Sayers, Tomás Ó Criomhthain, and Muiris Ó Súilleabháin. In 1588, when the Spanish Armada returned via Ireland many ships sought shelter in the Blasket Sound — the area between Dún Chaoin and the Islands — and some were wrecked there.

Share this post

Link to post
Share on other sites


The Prague astronomical clock, Czech Republic

The Prague astronomical clock, or Prague Orloj, is mounted on the southern wall of Old Town Hall in the Old Town Square. The clock mechanism itself has three main components: the astronomical dial, representing the position of the Sun and Moon in the sky and displaying various astronomical details; statues of various Catholic saints stand on either side of the clock; "The Walk of the Apostles", a clockwork hourly show of figures of the Apostles and other moving sculptures—notably a figure of Death (represented by a skeleton) striking the time; and a calendar dial with medallions representing the months. 

According to local legend, the city will suffer if the clock is neglected and its good operation is placed in jeopardy; a ghost, mounted on the clock, was supposed to nod its head in confirmation. According to the legend, the only hope was represented by a boy born on New Year's night.

Share this post

Link to post
Share on other sites

Придружите се разговору

Можете одговорити сада, а касније да се региструјете на Поуке.орг Ако имате налог, пријавите се сада да бисте објавили на свом налогу.

Имаш нешто да додаш? Одговори на ову тему

×   Pasted as rich text.   Paste as plain text instead

  Only 75 emoji are allowed.

×   Your link has been automatically embedded.   Display as a link instead

×   Your previous content has been restored.   Clear editor

×   You cannot paste images directly. Upload or insert images from URL.

  • Сличан садржај

    • Од Ромејац,
      The administration of the Archdiocese of Russian Churches in Western Europe, formerly an Exarchate of the Patriarchate of Constantinople, has published a number of texts leading up to and resulting from its recent pastoral assembly on May 11 in which the clergy of the Archdiocese gathered in Paris to further deliberate on their future following Constantinople’s sudden revocation of Exarchate status in November.
      In a proposal on the future of the Archdiocese, a group of Archdiocesan clergy write about the structure’s history as the continuation of the Provisional Administration of the Russian Parishes in Western Europe, founded by St. Tikhon of Moscow in 1921. It was this structure, created by the Russian Church, that later received Exarchate status from the Patriarchate of Constantinople in 1931, 1971, and 1999—and it was this status that linked the group to a Local Church in communion with the broader Orthodox community, the authors write.
      “Therefore, we consider that while the Patriarchate of Constantinople may indeed revoke the status of Exarchate as stated in the synodal act of November 27, 2018, it is not for it to abolish a structure that the Patriarchate did not create,” they continue. With the tomos granting Exarchate status revoked, the Archdiocese must be attached to a Local Church.
      The proposal notes that the Archdiocese is looking for a home that will respect its administrative independence, statutes, and liturgical and linguistic practices, grant the possibility of electing hierarchs by Clergy-Laity Assemblies, according to the principles of the Moscow Council of 1917-1918, grant the status of metropolis to the group and of metropolitan to its primate, and grant the possibility of participating in the work of the councils and hierarchical assemblies of the given Local Church.
      Moreover, the authors “note that at present, only the Russian Orthodox Church is likely to give an answer that would make it possible to elaborate a solution corresponding to the requirements of our principles of ecclesiastical functioning.”
      Likewise, in his letter of April 22, His Eminence Archbishop John of Chariopoulis, the ruling hierarch of the Archdiocese, noted that contact with the Russian Orthodox Church Outside of Russia, the Orthodox Church in America, and the Romanian Patriarchate did not yield results.
      He then notes that contact was made with the Moscow Patriarchate via His Eminence Metropolitan Hilarion (Alfeyev), recalling the words of Metropolitan Evlogy who, on the eve of a receiving the tomos that provisionally linked the group to Constantinople, noted that it was not therefore separating from the Russian Church and had every intention of returning fully to the Moscow Patriarchate when conditions would allow.
      Abp. John notes that the dialogue with the Russian Church has been frank and respectful and allows the Archdiocese to continue its mission in Western Europe. He has openly spoken previously about his desire to see the Archdiocese join the Moscow Patriarchate, which has offered to accept it intact as an ecclesiastical body.
      He also writes that following the Assembly of February 23, a delegation was sent to Istanbul to ask the Patriarchate to reexamine the situation, though it was told only that it had to implement the Synod’s surprise decision of November 27 because the Patriarchate had no intention of reversing its decision. Moreover, the delegation was told that not only had the Archdiocese lots its Exarchate status, but it no longer existed at all in Constantinople’s vision.
      No response has been received to letters sent to the Patriarchate of Constantinople, Abp. John notes.
      A General Assembly is scheduled for September 7.
    • Од o. Miroljub,
      Поздрав свима!
      Ако је форум/подфоруму погрешан, молим вас померите. Шаљем са телефона. 

    • Од Tumaralo.,
      The optimism as regards the victory of the European element, which Arnold Toynbee was still able to uphold at the beginning of the sixties, looks strangely outdated today. “Of the 28 cultures we have identified … 18 are dead and nine out of the ten remaining—in fact all except our own—show that they are already mortally wounded.” Who would still repeat these words today? And in general, what is our culture, what’s left of it? Is the civilization of technique and commerce spread victoriously throughout the world actually European culture? Or was this not perhaps rather born, in a post-European way, from the end of the ancient European cultures? I see here a paradoxical synchrony. The victory of the techno-secular post-European world; with the universalization of its model of life and of its way of thinking, is linked throughout the world, but especially in the strictly non-European worlds of Asia and Africa, to the impression that Europe’s world of values, its culture and its faith, that on which its identity is based, has reached the end and has actually already left the stage, that now the hour of other worlds’ values has arrived, of pre-Colombian America, of Islam, of Asian mysticism.
      Europe, precisely in this its hour of maximum success, seems to have become empty inside, paralyzed in a certain sense by a crisis in its circulatory system, a crisis that puts its life at risk, resorting, as it were, to transplants that cannot but eliminate its identity. To this interior failure of its fundamental spiritual powers corresponds the fact that, even ethnically, Europe appears to be on the way out.
      There is a strange lack of desire for a future. Children, who are the future, are seen as a threat for the present; the idea is that they take something away from our life. They are not felt as a hope, but rather as a limitation of the present. We are forced to make comparisons with the Roman Empire at the time of its decline: it still worked as a great historical framework, but in practice it was already living off those who would dissolve it, since it had no more vital energy.
      With this point we have reached the problems of the present day. As regards the possible future of Europe, there are two opposite diagnoses. On one hand there is the thesis of Oswald Spengler, who believed he could define a kind of natural law for the great cultural expressions: there is a moment of birth, the gradual growth, the flourishing of a culture, then the on-come of weariness, old age and death. Spengler embroiders his thesis impressively, with documentation taken from the history of cultures, in which this law of natural evolution can be discerned. His thesis was that the West had reached its final epoch, which is moving inexorably towards the death of this cultural continent, despite all efforts to avert it. (…) This thesis, labelled as biologistic, found ardent opponents in the period between the two world wars, especially in Catholic circles. Arnold Toynbee, too, reacted against it in a striking way, with postulates that, of course, today find little hearing. Toynbee points out the difference between material-technical progress on one hand and real progress on the other, which he defines as spiritualization. He admits that the West—the western world—is in crisis, and he sees the cause for this in the decline from religion to the worship of technique, of nation, of militarism. Ultimately, for him, the crisis means secularism.
      If we know the causes of the crisis, then we can find a way to cure it: the religious factor has to be reintroduced. In his view, part of this is “ the religious heritage of all cultures, but especially what is left of western Christianity.” He opposes the biologistic vision with a voluntaristic vision, which rests on the power of creative minorities and on exceptional individual personalities.
      So the question is: is this diagnosis correct? And if so, is it within our power to reintroduce the religious moment, in a synthesis of residual Christianity and mankind’s religious heritage? In the end, the question between Spengler and Toynbee remains open, because we cannot see into the future. But independently of that, we must face up to the task of asking ourselves what the future can guarantee us, and what is able to keep alive the interior identity of Europe through all the historical metamorphoses. Or even more simply, what promises, for today and tomorrow, too, to impart human dignity and an existence that conforms to that dignity?(...)
      Thus we are faced with the question: how are things to go ahead? In the violent turbulence of our time, is there a European identity that has a future and for which we can commit ourselves with our whole being? I am not prepared to enter into a detailed discussion on the future European Constitution. I would just like to indicate briefly the fundamental moral elements, which to my mind should not be missing.
      The first element is the “unconditionality” with which human dignity and human rights must be presented as values that precede any jurisdiction on the part of the state. These basic rights are not created by the legislator, nor conferred on the citizens, “but rather exist in their own right, are always to be respected by the legislator, are given previously to him as values of a superior order.” This validity of human dignity, previous to every political action and to every political decision, refers back ultimately to the Creator: only He can establish values that are founded on the essence of man and that are intangible. That there be values that cannot be manipulated by anyone is the real, true guarantee of our freedom and of man’s greatness; Christian faith sees in this the mystery of the Creator and of the condition of the image of God that He conferred upon man.
      Now, almost no one these days would directly deny the precedence of human dignity and basic human rights over all political decisions; the horrors of Nazism and its racist theories are still too recent. But in the concrete sphere of the so-called progress of medicine there are very real threats to these values: whether we think of cloning, or of the conservation of human foetuses for organ donation, or of the whole field of genetic manipulation—no one can ignore the gradual erosion of human dignity that threatens us here. Added to this are the growth in the traffic of human persons, of new forms of slavery, trafficking in human organs for transplant. Good ends are always adopted in order to justify what is unjustifiable. In these sectors there are some hard and fast rules in the Charter of basic human rights we can be happy with, but on some important points it is still too vague. And it is precisely here that we jeopardize the seriousness of the principle at stake.
      The second point in which the European identity appears is marriage and the family. Monogamous marriage, as the basic structure of the relationship between man and woman and, at the same time, as the cell of the formation of the state community, is derived from biblical faith. This has given Western Europe as well as Eastern Europe, its own particular face and its own particular humanity, precisely because the form of fidelity and self-denial set out here had always to be conquered, over and over again, with much effort and suffering. Europe would no longer be Europe if this fundamental cell of its social structure were to disappear or be essentially changed. The Charter of Fundamental Rights speaks of the right to marriage, but does not express any specific protection for marriage—either juridical or moral—nor give it a more precise definition. And we all know how threatened marriage and the family are at present—on one hand by eroding their indissolubility through easier forms of divorce, and on the other hand by means of a new and more and more widespread lifestyle, the cohabitation of man and woman without the juridical form of marriage. In stark contrast to all this is the request for communion of life between homosexuals, who paradoxically now demand a juridical form having the same value as marriage. This tendency marks a departure from the system of mankind’s moral history, which, notwithstanding all the diverse juridical forms of marriage, always recognized that marriage is, in its essence, the particular communion of man and woman that is open to children and thus to the family. This is not a question of discrimination, but rather the question of what the human person is, as man and woman, and of how the togetherness of man and woman can be given a juridical form. If on one hand their togetherness is more and more detached from juridical forms, and on the other hand, homosexual union is seen more and more as having the same value as marriage, then we are before a dissolution of man’s image that can have only extremely grave consequences.
      My last point is the religious question. I do not want to enter into the complex discussions of recent years, but to focus on only one aspect that is fundamental for all cultures: respect for what the other holds sacred, and in particular respect for the sacred in the highest sense, for God, something that we can legitimately suppose to find even in one who is not disposed to believe in God. Wherever this respect is denied, something essential in a society is lost. In our present-day society, thank God, whoever dishonours the faith of Israel, its image of God or its great personalities, is fined. Whoever scorns the Koran and the basic convictions of Islam is fined, too. Instead, with regard to Christ and to what is sacred for Christians, freedom of opinion seems to be the supreme good, and to limit this would seem to threaten or even destroy tolerance and freedom in general. Freedom of opinion, though, finds its limit in this, that it cannot destroy the honour and the dignity of the other; it is not freedom to lie or to destroy human rights.
      The West reveals here a hatred of itself, which is strange and can be only considered pathological; the West is laudably trying to open itself, full of understanding, to external values, but it no longer loves itself; in its own history, it now sees only what is deplorable and destructive, while it is no longer able to perceive what is great and pure.

Све поруке на форуму, осим званичних саопштења Српске Православне Цркве, су искључиво лична мишљења чланова форума 'Живе Речи Утехе' и уредништво не сноси никакву материјалну и кривичну одговорност услед погрешних информација. Објављивање информација са сајта у некомерцијалне сврхе могуће је само уз навођење URL адресе дискусије. За све друге видове дистрибуције потребно је имати изричиту дозволу администратора Поука.орг и/или аутора порука.  Коментари се на сајту Поуке.орг објављују у реалном времену и Администрација се не може сматрати одговорним за написано.  Забрањен је говор мржње, псовање, вређање и клеветање. Такав садржај ће бити избрисан чим буде примећен, а аутори могу бити пријављени надлежним институцијама. Чланови имају опцију пријављивања недоличних порука, те непримерен садржај могу пријавити Администрацији. Такође, ако имате проблема са регистрацијом или заборављеном шифром за сајтове Поуке.орг и Црква.нет, пошаљите нам поруку у контакт форми да Вам помогнемо у решавању проблема.

  • Create New...