Heute ist uns der Heiland geboren. Lasset uns gehen und anbeten!
Today a Savior is born to us. Let us go and worship Him.
Heute ist uns der Heiland geboren. Lasset uns gehen und anbeten!
Today a Savior is born to us. Let us go and worship Him.
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Ignore the politics of this film trailer and simply enjoy watching Oktoberfest in the Orthodox Christian Palestinian town of Taybeh...
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Labels: Culture
Sehr geehrter Herr Papanikolaou
wenige Stunden nach der Beerdigung von Gerontas Iosif veröffentlichten Sie im WordWideWeb einen Artikel mit dem Titel: “Die Bestattung des seligen Gerontas Iosif (Joseph) von Batopaidi – Ein Lächeln aus der Ewigkeit”, der mit wenigen Worten das Geschehene erklärt und einige Photographien bietet. Die Photographie des Entschlafenen, der lächelt, und zwar nicht allein mit seinen Lippen, sondern im gesamten Ausdruck seines Antlitzes hat einen großen Eindruck auf die Welt gemacht und das können wir in Artikeln und Abhandlungen auf vielen Internetseiten sehen.
Und in der Tat trifft niemand auf Tote mit leuchtendem Antlitz, mit friedlichem Ausdruck, mit tiefer Ruhe, und sogar mit dem Lächeln. Zum einen sagen alle Geistlichen Väter, daß die Stunde des Todes schrecklich für den Menschen ist, zum anderen lesen wir in den Büchern über die Väter (Gerontika), daß auch diejenigen, die ein wenig im geistlichen Leben vorangeschritten sind, wegen der Demut sich nicht überheblich zeigen, bis sie ins andere Leben hinübergegangen sind, wo es keine Gefahr mehr gibt. Zu guter Letzt war Gerontas Iosif herzkrank und viel von Krankheit geplagt. Wie also konnte er lächelnd entschlafen?
Die Antwort ist: NEIN, er entschlief nicht lächelnd, aber er lächelte nach seiner Entschlafung.
Nach Gesprächen mit einigen Vätern des Klosters will ich Ihnen folgende Erklärung des Geschehenen geben.
Die zwei Mönche, die mit ihm bis zum letzten Augenblick zusammen waren, liefen sofort los, um den Abt Efrem zu informieren und auch die übrigen Väter und achteten zunächst nicht auf den Entschlafenen, der zudem noch mit halboffenem Mund verblieben war.
Schließlich kamen sie zurück, um ihn gemäß der monastischen Ordnung (für die Aufbarung) zu bereiten. Der Abt Efrem gab den Befehl, daß sie sein Gesicht unbedeckt lassen. Die Väter versuchten, den Mund zu schließen, aber es war zu spät, der Mund blieb offen. Sie banden schließlich eine Binde herum, die seinen Mund geschlossen halten sollte, aber als sie diese wieder wegnahmen, blieb der Mund wieder offen. Es waren seit seiner Entschlafung ungefähr 45 Minuten vergangen.
- Geronta, sieht es nicht häßlich aus mit solch einem Mund, was sollen wir machen?
- Laßt es wie es ist, bedeckt nicht sein Gesicht.
Sie nähten ihn in seinen Mönchsmantel wie üblich. Die ganze Anstrengung, ihn in seinen Mantel zu legen und ihn einzunähen dauerte in etwa weitere 45 Minuten. Schließlich schnitten sie den Stoff rings um sein Gesicht gemäß dem Auftrag, und sie fanden den Gerontas genau so, wie ihn nun alle sehen: lächelnd. Er hatte sie gehört und er machte ihnen diesen kleinen Gefallen, um sie nicht traurig zu machen? Oder er wollte uns eine Idee davon geben, was er gesehen hat und von der Situation, in der er sich jetzt befindet nach seinem Weggang aus dem gegenwärtigen Leben?
Das Lächeln des Gerontas Iosif ist das erste übernatürliche Geschehen nach seiner Entschlafung und geschah zu einem großen Trost für alle.
Panagiotis Koutsoú
Aus dem Griechischen von p. Martinos
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St Walburga was born in Devonshire, England in A.D. 710. Her parents were a West Saxon under-king who became known as St Richard, and St Boniface's sister, Winna. She had two brothers, boys who grew up to be known as SS Willibald and Winibald. When she was eleven, her father and brothers went on pilgrimage to the Holy Land, so she was sent to the abbess of Wimborne who ran her Benedictine abbey with holiness and discipline in mind. Walburga's father died in Lucca a year after her arrival at the abbey, and she remained there for twenty-six years, receiving a good education, including the study of Latin. This last skill allowed her to write the account of her brother Willibald's pilgrimage, an act which has led to her being seen as the first female author of England and Germany.
Boniface wrote to the Abbess, asking that nuns be sent to help in in his work, and in A.D. 748, his wish was granted when the Abbess sent along some Sisters, Walburga amongst them. En route to Germany by boat, a great storm arose. As the waters raged above and beneath, Walburga knelt on the deck and prayed. Instantly, the sea became calm, and the sailors went on to proclaim the miracle at their destination. She made her way through Antwerp and then on to Mainz, where she met her Uncle Boniface and her brother, Willibald.
She spent some time in the abbey at Bischofsheim, and was later made abbess of Heidenheim, part of a double-monastery where her favorite brother, Winibald, ruled over the male monastics. When this beloved brother died, she not only ruled her abbey, but ruled over his monastery as well, and became known for her sanctity and miraculous gifts of healing. The story is told of how one night her Sisters came to accompany her down to supper, and found the hall to her room bathed in a divine light that remained until Matins the next morning.
On September 23, 776, she and her brother, Willibald, went to translate Winibald's relics to Heidenheim, but upon opening his tomb, found that no remains were left. Soon after this miracle, she became ill, and then died on February 25, 777 in the company of Willibald, who laid her to rest near Winibald. Willibald himself died in 786.
Jumping forward about a hundred years to A.D. 870, the Bishop of Eichstadt in Bavaria went to restore Walburga's monastery and church. In the process, the workmen desecrated her tomb, and she appeared to them to reproach them for their negligence. The good Bishop reacted by ensuring a solemn and respectful translation of her relics to the Church of the Holy Cross (now known as St Walburga's) in Eichstadt on September 21. But it is what happened twenty-three years later, in A.D. 893, that helps keep St Walburga in our consciousness. In that year, the successor to the Bishop who translated her relics opened her tomb to retrieve some of those relics for the Abbess of Abbess of Monheim. He found that her remains exuded an oil—a healing substance known as the ‘Oil of Saints’. This precious substance has been exuding from her remains yearly ever since between 12 October and 25 February, her Feast in the Benedictine Breviary, only stopping ‘during a period when Eichstadt was laid under interdict, and when blood was shed in the church by robbers who seriously wounded the bell-ringer’ (from the Catholic Encyclopedia). The Abbess got her relics, and some were also sent to Cologne, Antwerp, Furnes, and other places—many of these translations giving rise to Feasts—but it is her tomb in the church in Eichstadt that, to this day, exudes the fragrant, healing oil. A Benedictine nunnery (see picture below) immediately arose near the church that houses her tomb so that the Sisters could tend to her relics and help with the pilgrims who came for the healing oil. The Sisters have been there now for a thousand years.
Here as well is a brief German account from this site:
Walburga war die Tochter des Königs Richard von England und der Wunna und die Schwester von Willibald von Eichstätt und Wunibald von Heidenheim. Sie wurde um 748 von Bonifatius, dem Bruder ihrer Mutter, mit Lioba und anderen Gefährtinnen als Missionarin nach Deutschland gerufen und lebte als Nonne im Kloster Tauberbischofsheim. Mit drei Ähren habe sie ein Kind vom Hungertod errettet; auf dem Wege zur kranken Tochter eines Burgherrn sei sie von Hunden angefallen worden und habe den ihr zu Hilfe eilenden Knechten zugerufen, sie stehe unter dem Schutz Christi, worauf die Hunde von ihr abließen. 761 wurde Walburga zur Äbtissin des von Wunibald gegründeten Benediktinerklosters in Heidenheim in Franken ernannt; das dortige Doppelkloster war ein wichtiger Missionsstützpunkt. Sie ist dort auch bestattet. Die ‘alpurgisnacht’vom 30. April auf den 1. Mai hat inhaltlich keinen erkennbaren Zusammenhang mit der Heiligen, manche Überlieferungen berichten aber von ihrer Kanonisation durch Papst Hadrian II.er regierte 867 - 872—an einem 1. Mai, und in England wurde ihr Gedenktag am 1. Mai begangen.
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Labels: Saints
[Following the request of Christopher at Orrologion, I have begun translating some selections from the letters of Fr Clement Sederholm (1830-1878) to his father. In the book I have acquired there are only 15 letters, and they are mostly from the period of Fr. Clement’s life after he was tonsured a monk at Optina in 1863 (ten years after converting to Orthodoxy). One feature that runs throughout all these letters is Fr Clement's unwillingness to openly argue with his father over points of theology. (Evidently at some point they did have such arguments as they are hinted at in early letters.) While in many letters Fr Clement talks about theological matters it is usually simply stating what the Orthodox believe or do, as in this first selection.]
I can briefly explain to you concerning prolonged prayers in our [Orthodox] Church. Every one of us prays not for himself only and not in their own way. We gather together for common church prayer in order to fulfill the unity and mutual love which is commanded by the Holy Spirit as well as what is prescribed by the apostle: forsake not the assembly as do some (Heb. 10:25). No matter how elevated the apostles stood they did not remove themselves from the assembly of believers (Acts 3:1). And that a few prayers of the Church are stronger than the prayers of one man can be seen from the fact that the Apostle Peter was freed from prison by the prayers of the Church (Acts 12:5-19). Our church prayers are made up of psalms, church songs, and various prayers. Every person praying follows the church prayers as they can: if his thoughts scatter he can quickly gather his senses and again follow after the course of the service and pray. But when someone prays alone and composes prayers himself then if his thoughts scatter it is harder for him for begin again to pray; and where does he start? If you, at your age and after long years of studying lofty subjects, feel how hard it is to keep your thoughts together, what can be said about a beginner? Concerning those who already reached the a high level of spiritual life, they add their short prayers to the common church prayer.
I heartily wish that my explanation turns out to be satisfactory to you.
October 26, 1863
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A small Russian Orthodox Catholic [sic] Chapel stands on a mound just to the left of the tourist entrance into the crematoria area. It was built in honor of an estimated 6,000 Russian Prisoners of War who died in the Dachau camp or were executed at the SS firing range at Herbertshausen. All Russian POWs who were believed to be Communist Commissars were executed, in Dachau and elsewhere, on an order from Adolf Hitler who issued this directive on the eve of the German invasion of Russia on July 22, 1941. In all the camps, the Russian POWs were treated much worse than other prisoners in retaliation for the atrocities committed by the Russians against German soldiers. The Russians had not signed the most recent agreement at the Geneva Convention and were not following the rules of warfare with regard to German Prisoners of War. After the liberation of Dachau, the remaining Russian POWs were turned over to the Soviet Union in accordance with the Allied agreement at Yalta in 1943. The Soviet Union treated these returning prisoners as traitors and immediately sent them to the gulags, as the Communist concentration camps were called.
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Labels: Era of National Socialism
This is my father's account of how he celebrated the feast in 1945.
The last transport of prisoners arrives from Buchenwald. Of the 5,000 originally destined for Dachau, I was among the 1,300 who had survived the trip. Many were shot, some starved to death, while others died of typhus...
April 28th: I and my fellow prisoners can hear the bombardment of Munich taking place some 30 km from our concentration camp. As the sound of artillery approaches ever nearer from the west and the north, orders are given proscribing prisoners from leaving their barracks under any circumstances. SS-soldiers patrol the camp on motorcycles as machine guns are directed at us from the watch-towers, which surround the camp.
April 29th: The booming sound of artillery has been joined by the staccato bursts of machine gun fire. Shells whistle over the camp from all directions. Suddenly white flags appear on the towers—a sign of hope that the SS would surrender rather than shoot all prisoners and fight to the last man. Then, at about 6:00 p.m., a strange sound can be detected emanating from somewhere near the camp gate which swiftly increases in volume...
Finally all 32,600 prisoners join in the cry as the first American soldiers appear just behind the wire fence of the camp. After a short while electric power is turned off, the gates open and the American GIs make their entrance. As they stare wide-eyed at our lot, half-starved as we are and suffering from typhus and dysentery, they appear more like fifteen-year-old boys than battle-weary soldiers...
An international committee of prisoners is formed to take over the administration of the camp. Food from SS-stores is put at the disposal of the camp kitchen. A US military unit also contributes some provision, thereby providing me with my first opportunity to taste American corn. By order of an American officer radio-receivers are confiscated from 'prominent Nazis' in the town of Dachau and distributed to the various national groups of prisoners. The news come in: Hitler has committed suicide, the Russians have taken Berlin, and German troops have surrendered in the South and in the North. But the fighting still rages in Austria and Czechoslovakia...
Naturally, I was ever cognizant of the fact that these momentous events were unfolding during Holy Week. But how could we mark it, other than through our silent, individual prayers? A fellow-prisoner and chief interpreter of the International prisoner's committee, Boris F., paid a visit to my typhus-infested barrack 'Block 27' to inform me that efforts were underway in conjunction with the Yugoslav and Greek National Prisoner's Committees to arrange an Orthodox service for Easter day, May 6th.
There were Orthodox priests, deacons and a group of monks from Mount Athos among the prisoners. But there were no vestments, no books whatsoever, no icons, no candles, no prosphoras, no wine...
Efforts to acquire all these items from the Russian parish in Munich failed, as the Americans just could not locate anyone from that parish in the devastated city. Nevertheless, some of the problems could be solved: The approximately 400 Catholic priests detained in Dachau had been allowed to remain together in one barrack and recite mass every morning before going to work. They offered us Orthodox the use of their prayer room in 'Block 26', which was just across the road from my own 'block'. The chapel was bare, save for a wooden table and a Czenstochowa icon of the Theotokos hanging on the wall above the table—an icon which had originated in Constantinople and was later brought to Belz in Galicia, where it was subsequently taken from the Orthodox by a Polish king. When the Russian Army drove Napoleon's troops from Czenstochowa, however, the abbot of the Czenstochowa Monastery gave a copy of the icon to Tsar Alexander I, who placed it in the Kazan Cathedral in Saint-Petersburg where it was venerated until the Bolshevik seizure of power. A creative solution to the problem of the vestments was also found. New linen towels were taken from the hospital of our former SS-guards. When sewn together lengthwise, two towels formed an epitrachilion and when sewn together at the ends they became an orarion. Red crosses, originally intended to be worn by the medical personnel of the SS-guards, were put on the towel-vestments.
On Easter Sunday, May 6th (April 23rd according to the Church calendar),—which ominously fell that year on Saint George the Victory-Bearer's Day, Serbs, Greeks and Russians gathered at the Catholic Priests barrack. Although Russians comprised about 40 percent of the Dachau inmates, only a few managed to attend the service. By that time 'repatriation officers' of the special 'Smersh' units had arrived in Dachau by American military planes, and begun the process of erecting new lines of barbed wire for the purpose of isolating Soviet citizens from the rest of the prisoners, which was the first step in preparing them for their eventual forced repatriation. In the entire history of the Orthodox Church there has probably never been an Easter service like the one at Dachau in 1945. Greek and Serbian priests together with a Serbian deacon adorned the make-shift 'vestments' over their blue and gray-striped prisoners uniforms. Then they began to chant, changing from Greek to Slavonic, and then back again to Greek. The Easter Canon, the Easter Sticheras—everything was recited from memory. The Gospel—'In the beginning was the Word'—also from memory.
And finally, the Homily of Saint John Chrysostom—also from memory. A young Greek monk from the Holy Mountain stood up in front of us and recited it with such infectious enthusiasm that we shall never forget him as long as we live. Saint John Chrysostomos himself seemed to speak through him to us and to the rest of the world as well! Eighteen Orthodox priests and one deacon—most of whom were Serbs, participated in this unforgettable service. Like the sick man who had been lowered through the roof of a house and placed in front of the feet of Christ the Saviour, the Greek Archimandrite Meletios was carried on a stretcher into the chapel, where he remained prostrate for the duration of the service.
The priests who participated in the 1945 Dachau Easter service are commemorated at every Divine Service held in the Dachau Russian Orthodox Memorial Chapel, along with all Orthodox Christians, who lost their lives 'at this place, or at another place of torture' ('na meste sem i v inykh mestakh mucheniya umuchennykh i ubiennykh'). The Dachau Resurrection-Chapel, which was constructed by a unit of the Russian Army's Western Group of Forces just before their departure from Germany in August, 1994, is an exact replica of a North-Russian 'tent-domed' (Shatrovyie) church or chapel. Behind the altar-table of the chapel is a large icon depicting angels opening the gates of the Dachau concentration camp and Christ Himself leading the prisoners to freedom. Today I would like to take the opportunity to ask you, Orthodox Christians all over the world, to pass on the names of fellow Orthodox who were imprisoned and died here in Dachau or in other Nazi concentration camps so that we can include them in our prayers. Should you ever come to Germany, be sure to visit our Russian Chapel on the site of the former concentration camp in Dachau and pray for all those who died 'at this place, or at another place of torture'.
Khristos voskrese! Christos anesti! Christ has risen! El Messieh Qahm!
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Labels: Era of National Socialism
I am an American of German descent.
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Labels: About the contributors
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Labels: Orthodox-like piety
The Canadian Society for Syriac Studies is hosting Professor Martin Tamcke of Göttingen University, Germany. His presentation is entitled
The Correspondence between Mar Thoma V of India and Professor Karl Schaaf (18th Century)
8 pm: Wednesday April 15, 2009
Hosted at the University of Toronto's
Koffler Institute for Pharmacy Management
Room 108, 569 Spadina Avenue
University of Toronto
Karl Schaaf (1646-1729) was a professor of Aramaic and Syriac and was responsible for a series of definitive lexicons and grammatical works on the Syriac language. Schaaf also corresponded with the Syriac Bishop of Malabar.
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He was gentle and chaste, simple and prudent, devout in praise of God, full of the Holy Spirit. He was also circumspect in his decisions and righteous in his judgement. He possessed great spiritual discernment, and his good deeds formed his flock into true images of Christ, for he inspired them not only with his words, but by the example of his works. He often kept vigil, weakened himself with fasting, and adorned his works with compassion. He gave away his riches that the poor might not go hungry, believing himself to be one who should clothe the naked and help the destitute.Traditionally believed to have been one of the Merovingians, very little is known about St Rupert’s early life. At some point he was a made Bishop of Worms, a position he held until about 697, when he was invited by Duke Theodo II to Bavaria to do missionary work. St Rupert was greeted by the Duke at Regensberg, and ‘set out immediately on a journey along the Danube, preaching in towns and villages as far as Hungary’ (Butler’s Lives of the Saints, New Full Edition: March, rev. Teresa Rodrigues [Collegeville, MN: Liturgical, 1999], p. 261). He went to Lorch, and built a church dedicated to St Peter on the Wallersee, later becoming the town of Seekirchen.
Some very reliable men came to the blessed hierarch and told him of an amazing phenomenon which had taken place when they had gone into an unnamed wilderness area now called Bongotobum (Pongau). Three or four times they had seen heavenly lights shining like bright lamps in the sky and they had also experienced a wonderful fragrance in the same place. The pious bishop sent the priest Domingus to Bongotobum because of the reports which he received concerning these lights. It was his desire that the priest would verify the authenticity of these wonders by erecting in that location a wooden cross which the holy one had made and blessed with his own hands. When Domingus arrived, he at once began the First Hour with the monks who had come with him. They saw a bright heavenly light which descended from the sky and lit up the entire region with the brightness of the sun. Domingus saw this vision on three nights in a row, and experienced the wondrous fragrance as well. He erected the blessed cross in that place, and it was miraculously transported to a spot above the dwelling of St Rupert, confirming the truthfulness of what had been reported to him! St Rupert took word of the miraculous occurrence to Theodo and then he himself went into the wilderness to the very spot, and seeing that it was suitable for habitation, began to cut down aged oaks and brought in building materials that he might build a church with dwellings for a monastic community.
. . . [H]e died at Salzburg, aided by the prayers of his brethren in the order; his body reposed in the St Peterskirche until 24 September 774, when his disciple and successor, Abbot-Bishop St Virgil, had a portion of his remains removed to the cathedral. On 24 September 1628, these relics were interred by Archbishop Paris von Ladron (1619-54) under the high altar of the new cathedral. Since then the town and district of Salzburg solemnize the feast of St Rupert, Apostle of Bavaria and Carinthia, on 24 September.
Lied zum Fest der Heiligen Rupert und VirgilMelodie: Gotteslob 639 (Ein Haus voll Glorie schauet)Ein Jubellied erschalle,
dem heiligen Bischofspaar,
das hier in unserem Tale
einst Hirt und Lehrer war:
Singet Preis und Lob
Gott, der sie erhob
auf Salzburgs Bischofsthron
und uns zum Schutzpatron.
Sankt Rupert hat verkündet
das Evangelium,
den Bischofssitz gegründet
als Hort dem Christentum.
Gottes Wort und Machtist in dunkler Nachtuns Schirm und unser Lichtbis Christi Tag anbricht.
Sankt Virgil trug die Lehredes Glaubens in die Fern;
dass er das Land bekehre,
war Auftrag ihm vom Herrn.
Hütet Gottes Geist,
der den Weg uns weist,
dem Volk auf Pilgerfahrt,
das um das Kreuz sich schart.
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Labels: Saints
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Labels: Jewish roots
Saint Pirminius, abbot and bishop, is led by the princes Berthold and Nebi to Charles, who entrusts Reichenau to him. He drove out the snakes and during his three-year stay organized monastic life.
That earlier-named site of our endeavors indeed occupies first place in these regions. It is dedicated to the Most Pure, Blessed Virgin Mary and the Prince of the Apostles Peter. A not insignificant group of men who conduct their lives after the Rule of Saint Benedict is united there. The fullness of their spiritual wisdom nourishes the adjacent land with ample instruction.
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Labels: Saints
People in this land seem not even yet to realize that in the Germans we have enemies whose virtues (and they are virtues) of obedience and patriotism are greater than ours in the mass. Whose brave men are just about as brave as ours. Whose industry is about 10 times greater. And who are—under the curse of God—now led by a man inspired by a mad, whirlwind, devil: a typhoon, a passion: that makes the poor old Kaiser look like an old woman knitting.
I have spent most of my life, since I was your age, studying Germanic matters (in the general sense that includes England and Scandinavia). There is a great deal more force (and truth) than ignorant people imagine in the ‘Germanic’ ideal. I was much attracted by it as an undergraduate (when Hitler was, I suppose, dabbling in paint, and had not heard of it), in reaction against the ‘Classics’. You have to understand the good in things, to detect the real evil. But no one ever calls on me to ‘broadcast’, or do a postscript! Yet I suppose I know better than most what is the truth about this ‘Nordic’ nonsense. Anyway, I have in this War a burning private grudge—which would probably make me a better soldier at 49 than I was at 22: against that ruddy little ignoramus Adolf Hitler (for the odd thing about demonic inspiration and impetus is that it in no way enhances the purely intellectual stature: it chiefly affects the mere will). Ruining, perverting, misapplying, and making for ever accursed, that noble northern spirit, a supreme contribution to Europe, which I have ever loved, and tried to present in its true light.
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Most noble father, Anskar,
Restore us by thy grace,
And those who wander now afar
In Christ's own bosom place.
In holy strife contending
Thou did'st the faith proclaim
To Danes and Swedes declaring
The honour of His name.
An unbelieving nation
From thee the light receives,
The teachings of salvation,
It now with joy believes.
Thou to God's sheep hast given
The food they fain would claim,
And earnestly hast striven
To glorify His name.
To the great King thou bringest
When earthly strife doth cease,
The talents thou receivest,
With manifold increase.
To Father, and His only Son
Be laud and honour given
To Holy Spirit, Three in One
In earth and highest heaven.
Ye men of Bremen sing with joy,
Your hearts with minds and tongues employ,
Such wondrous gifts without alloy
Each with beauty all its own
Of joyful sound the piercing reed
To praise your glorious patron, speed.
Blest Anskar, now from troubles freed
High on his triumphal throne.
He, God's High priest midst Northmen rude
The pattern life to Romans shewed
In Heaven's high fortress unsubdued
Now holds his prize in glory.
Once nurtured up in Corbey's Hall,
His sanctity acclaimed by all,
To highest priesthood hears his call,
Rejoice, and sing his story.
With wide stretched sails, in faith he flies
Displays to wondering Danish eyes
The Lamb of God that rules the skies,
Bids them worship at His Shrine.
In pagan lands hard hearts he breaks,
Disciples for the Mister makes
Thy signs and merits conscience wakes,
Fount of eloquence divine!
The conqueror of kingdoms three,
Temples profane destroyed must be
Vain idol worship fain must flee,
For Christ are won these regions
In faith shine forth the Danes and Swedes
Where Bremen's faithful bishop leads
Icelanders, too, forsake their creeds
Greenlanders and Norwegians.
Oh, mind upraised, to things on high
Oh, salt of earth! oh sanctity!
Oh, light, no bushel hidden by,
Shining now with heavenly beam!
The warrior weeps, with grief cast down
Lest he should lose the martyr's crown,
'Twas surely promised for his own,
Once in brightest vision's gleam.
The Cup of Solomon the True
He drinketh yea, death's tortures too,
Though not by violent sword thrust through
Martyrdom he is denied.
Abuse and threats on every hand,
Tormentors, tyrants, round him stand,
His life a sign to every land
Faith triumphant will abide.
In hope of contemplation sweet
In thickest forest finds retreat
And there pours out oblation meet,
Corn and wine in Jesus name.
For though absorbed in cares of earth
He loves the things of highest worth
Two lives he leads; e’en from his birth
Brightly burns the sacred flame.
To Christ, of all his life the End
Triumphantly his steps do bend,
To Thee my spirit I commend,
Dear Lord’, he breathes, believing
Then to his brethren bids farewell,
Is taken up, in heaven to dwell
With rapture those who loved him well
Can scarce refrain their grieving.
Oh! Anskar blest, to thee we pray
As we revere thy name today,
Be thou our leader that we may
The path of virtue cherish.
Guide ever through the trackless world
Thy pilgrim sheep to the true fold,
Lest wolves upon thy flock take hold
And far from home we perish.
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Labels: Saints
Accordingly he put aside all levity and began to languish with a divinely inspired remorse; and, devoting himself wholly to the service of God, he gave attention to prayer, watching and fasting. By these virtuous exercises he became a true athlete, of God, and, as a result of his persistent severity, the world became dead to him and he to the world. (Cf. Gal. 6:14)
When the Day of Pentecost came, the grace of the Holy Spirit, which was at this time poured forth upon the apostles, enlightened and refreshed his mind, so we believe; and the same night he saw in a vision that he was about to encounter sudden death when, in the very act of dying, he summoned to his aid the holy apostle Peter and the blessed John the Baptist.
In the east, where the light rises, was a marvellous brightness, an unapproachable light of unlimited and excessive brilliance, in which was included every splendid colour and everything delightful to the eye. All the ranks of the saints, who stood round rejoicing, derived their happiness therefrom. The brightness was of so great extent that I could see neither beginning nor end thereof. . . . When, then I had been brought by the men whom I mentioned into the presence of this unending light, where the majesty of Almighty God was revealed to me without need for anyone to explain, and when they and I had offered our united adoration, a most sweet voice, the sound of which was more distinct than all other sounds, and which seemed to me to fill the whole world, came forth from the same divine majesty, and addressed me and said, ‘Go and return to Me crowned with martyrdom.’ (Chapt. III)
appointed him as his legate for the time being amongst all the neighbouring races of the Swedes and Danes, also the Slavs and the other races that inhabited the regions of the north, so that he might share authority with Ebo the Archbishop of Rheims [a co-consecrator of the new bishop], to whom he had before entrusted the same office. (Chapt. XIII)
For day by day, by tears, watchings, fastings, tormenting of the flesh and mortification of his carnal desires, he offered up a sacrifice to God on the altar of his heart and attained to martyrdom as far as was possible in a time of peace. And inasmuch as the agent, though not the will, was lacking in order to bring about the visible martyrdom of the body, he obtained in will what he could not obtain in fact. We cannot, however altogether deny that he attained actual martyrdom if we compare his great labours with those of the apostle. In journeyings often, in perils of waters, in perils of robbers, in perils from his own race, in perils from the heathen, in perils in the city, in perils in lonely places, in perils in the sea, in perils among false brethren ; in labour and distress, in watchings often, in hunger and thirst, in fastings; often, in cold and nakedness ; besides those things which are without, that which came upon him daily, the care of all the Churches. Who was weak and he was not ? Who, was offended and he did not burn? (Cf. II Cor 11:26-9)
Ever moved by love for God and man, O Ansgar, like the apostles thou didst journey afar to bring salvation to the benighted, offering up thine afflictions upon the altar of thy heart, in thy toils and distress bearing witness unto thy Saviour like a martyr, enduring perils on land and at sea for His sake, undaunted by temptations and tribulations. Wherefore, pray with boldness, that our souls be saved.
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Labels: Saints
Lenz [the primary theorist among them] thought sacred art should reflect the natural laws of aesthetics through formulae he believed were forgotten after the Greeks and Egyptians. Geometrical proportions determine ideal forms, and the result is an innate harmony comparable to the mathematical relationships in musical composition.
The art speaks to the mind of the viewer. The art is itself worshipful and invites the viewer to worship. It does not stand out boldly of itself but is part of an environment of worship.
Works are anonymous, done by group effort, and not for the glory of the artist, but of God.
As in icons, the Beuronese style favors imitation over originality, with freehand copying revealing an artist's true genius.
There is full integration of art and architecture. Painting and sculpture are not ‘stick-ons’ to an architectural plan but an integral part of it. Beuronese art encompasses painting, architecture, altar vessels, and furnishings.
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Labels: church buildings, Orthodox-like piety
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Labels: scholars
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Labels: Saints