"By all means, I believe in the future of monarchy in Russia, or rather, I want to believe that the values of this system will be understood and valued by Russians again," Grand Duchess said in her interview published Wednesday by the Rossiiskiye Vesti.
At the same time, she said that she would object, if "someone proposed to restore monarchy against the will of my fellow-countrymen."
"Even the best intentions fail, if they are imposed by force. Now people still feel the weight of the hundred year's long antimonarchist propaganda. It takes time for the people to understand that the monarchy is a progressive and up-to-date system which combines the best experience of a centuries-long history of Russia and modern reality," Maria Vladimirovna said.
Grand Duchess explained that the Imperial Family and she were "president's associates, rather than his opposition." "And we do not intend to get involved in any political struggle, we only would like to be helpful to this country and facilitate favorable changes here," Maria Vladimirovna said.
Commenting the commitment of some of her relatives, descendants of the Romanovs' Imperial Family, to republican ideas, she said that "a member of the Imperial Family following the republican ideas is the same as the Church professing atheism."
"It makes me sad to see when some of our relatives are involved is a strange and useless policy, denouncing the ideals encouraged by their ancestors. It is too bad that they pay no attention to efficient democratic monarchy systems in Europe. If their republican views concern Russia only, that means they consider Russia as a second rate country."
I will rejoice on that day. God Save the Tsar.
Lew Rockwell's web site. An excerpt written by Jørn K. Baltzersen...
The War had ended. The democratic republican age – with its pervasive government – was dawning. The monarchical age was setting. Whilst the latter had been challenged for quite some time, the war had completely destroyed the monarchical order’s immune system. This was with "good" help from Woodrow Wilson’s crusade to make the world safe for democracy, but this crusade was of course not the only contributing factor. more...
Thanks to Elena-Maria Vidal, Lew Rockwell, and Jørn K. Baltzersen...
Dieu Le Roy,
Sunday, June 29, 2008
Public Invited to See 500-year-old Artifacts
BY SHARON McBRAYER,
MORGANTON - People gathered around a woman and shouts of "hey, hey,
hey" went up at the Berry archeological site on Thursday. David
Moore, lead archeologist at the site, was standing about 75 yards
away. When he heard the shouts, he made his way over to the group.
What got the crowd excited was a find by Jeane Jones, of Dalton,
Ga., of a tiny blue Spanish glass bead believed left behind from the
first European settlement in the interior of what is now the United
It was the second glass bead found last week. One man found a piece
of metal believed to be from the same era.
On July 12, the public will get a chance to take a look at the glass
beads and other artifacts found at the site, as well as observe
archaeologists at work. Archaeologists will be on hand to discuss
the site and lead tours. Primitive skills experts also will
demonstrate how native people crafted their weapons and tools.
Warren Wilson College and Western Piedmont Community College
Archaeology Field School is sponsoring the open house.
The site will be open to the public from 10 a.m. to 2 p.m. on July
12. Admission is free.
Archaeologists believe the Berry site to be the location of the
native town of Joara, at which the Spaniard Juan Pardo built Fort
San Juan in 1567, 20 years before the "Lost Colony," according to information from field school.
The site is also believed to represent an ancestral Catawba Indian
The archaeology field school has concentrated on a one-acre area
where 16th century Spanish artifacts and the remains of five burned
buildings have been located. Archaeologists believe these burned
structures may represent the remains of the Spanish compound, Fort
For Jones, working at the Berry site and finding an artifact was
thrilling. She and her husband, Walter, signed up to work for a week
on the site. The couple has a summer home at Montreat in Black
Mountain and kept hearing about the dig. She was screening dirt from
an area where a compound structure once stood when she found the
Moore said the Spanish used beads to trade with the natives. But
Juan Pardo's group wasn't on a trade mission. They were on a work
mission, Moore said.
The mission, Moore said, was to go from the east coast of the U.S.
to Mexico, pacifying natives along the route, in order to build a
road so silver could be transported from Mexico.
The fort in what is now Burke County was sacked and its buildings
burned after relations between the Spaniards and natives soured,
according to information from the school.
The site is located on Henderson Mill Road. To get there from
downtown Morganton, take Green Street, which turns into N.C. 181.
From the Kmart plaza, continue north on N.C. 181 4.1 miles to
Goodman Lake Road on the right. Take Goodman Lake Road to the end
(1.6 miles) and turn right on Henderson Mill Road. Follow Henderson
Mill Road 1.9 miles to the Berry site. Turn right and follow parking
©2008 Media General Communications Holdings, LLC. A Media General
...The new Royal Gates of Versailles have just been inaugurated in the midst of much media fanfare. The Daily Telegraph, quoting Frédéric Didier, Chief Architect of of France's Historical Monuments, assures us that the new gates are exact copies of the originals built in the 1680s, under the reign of Louis XIV. "It was very well documented, which allows us to create a faithful replica,"says Mr. Didier.
Not so, replies The Art Tribune. Apparently there is no reliable way of determining what the original gates, destroyed during the Revolution, looked like. These new gates are guesswork, loosely based on mutually inconsistent drawings and authentic gates found elsewhere in Versailles. The Art Tribune also questions the taste, ethics and cost (over $5 million) of the operation. The installation of the new gates destroyed part of Louis-Philippe's contributions to the entrance of the palace...more
Dieu le Roy.
An view from space using google maps may be found here...
Kiri te Kanawa sings O mio babbino caro from Gianni Schicchi composed by Giacomo Puccini.
Te Kanawa was born in Gisborne, on New Zealand's North Island. She has both Māori and European ancestry, but little is known about her birth parents as she was adopted as an infant. She is the adopted daughter of an Irish mother and Māori father. In her teens and early 20s, Te Kanawa was a pop star and popular entertainer at clubs in New Zealand.
Listen and enjoy.
Pew Forum surveys denominations' views on gay marriage
Study finds a wide range of attitudes on same-sex unions from tolerance and support to strong opposition.
By Steve Padilla, Los Angeles Times Staff Writer
June 21, 2008
...What do the country's leading religious denominations have to say about gay marriage?
The Pew Forum on Religion and Public Life compiled a report on the question last year and updated it in May, the same month the California Supreme Court cleared the way for gay weddings, which began this week.
Although attitudes toward same-sex marriage will vary among individuals, the Pew Forum assessed the positions of various denominations and religious groups.
The following, which includes just some of the entities the Pew Forum surveyed, is based on the forum’s research with additional Times reporting.
In 1982, the American Baptist Churches in the USA's governing body, the General Board, declared that "homosexuality is incompatible with Christian teaching."
Some individual churches, however, have welcomed openly gay members. American Baptist churches in California, Hawaii, Nevada and Arizona broke away from the national church in 2006, saying the General Board failed to penalize churches that had welcomed gays.
Although some Buddhists call for tolerance, there is no official Buddhist position on same-sex marriage.
The U.S. Conference of Catholic Bishops opposes gay marriage, saying that "marriage is a faithful, exclusive and lifelong union between one man and one woman." The bishops also have condemned violence and bigotry against gays and lesbians and said that they "must be accepted with respect, compassion and sensitivity."
The Episcopal Church has not explicitly endorsed gay marriage, but in 2006 the church stated its "support of gay and lesbian persons and [opposition to] any state or federal constitutional amendment that prohibits same-sex marriages or unions."
Some Episcopal congregations have split from the national church over gay issues and interpretations of Scripture.
At least one Episcopal congregation in California, All Saints Episcopal Church in Pasadena, has already hosted same-sex weddings.
The legislative body of the Evangelical Lutheran Church in America is expected to consider gay marriage and the ordination of openly gay ministers in 2009. A church task force in March recommended that the church continue to define marriage as a union between a woman and a man.
Although cultural attitudes may vary regarding gays and lesbians, there is no official Hindu position on same-sex marriage.
Homosexuality is considered a violation of Islamic law. The Islamic Shura Council, an umbrella organization for mosques and Muslim groups in Southern California, denounced the ruling allowing gay marriage, but the group also condemned "all forms" of discrimination.
The Reform and Reconstructionist movements support gay and lesbian rights, including same-sex weddings.
The Conservative movement does not sanctify gay marriage but does grant rabbis the autonomy to choose whether to perform same-sex marriage ceremonies. Leaders in Orthodox Judaism have defined marriage as a union between man and woman.
Lutheran Church-Missouri Synod
In 2006, the Lutheran Church-Missouri Synod reaffirmed its position that same-sex marriage is "contrary to the will of the Creator."
The Church of Jesus Christ of Latter-day Saints holds that "marriage between a man and a woman is ordained of God."
The General Assembly, the governing body of the Presbyterian Church (USA), has not explicitly addressed the issue, but in 1997 it prohibited the ordination of gays.
Issues concerning homosexuality and the church are expected to arise next week, when the General Assembly holds its biennial meeting in San Jose.
In 2003, the Southern Baptist Convention issued a statement opposing gay marriage. It also called on "Southern Baptists not only to stand against same-sex unions but to demonstrate our love for those practicing homosexuality by sharing with them the forgiving and transforming power of the Gospel of Jesus Christ (1 Corinthians 6:9-11)."
In 1996, the Unitarian Universalist Assn. of Congregations passed a resolution supporting same-sex marriage.
United Church of Christ
In 2005, the General Synod of the United Church of Christ voted to recognize and advocate for same-sex marriage.
United Methodist Church
In 2004, the church's top policymaking body reaffirmed that marriage is between a man and a woman.
Explain to me the part of Sacred Scripture which permits homosexual unions>
After the defeat of George Washington at fort Necessity and appeals from colonial governors, the British decided to take matters more seriously concerning the territorial dispute between France and England. The King of England, George II, sent Major General Braddock to North America with two regiments of infantry.
Braddock, a career soldier, had risen through the ranks. After 45 years of military service he became commander-in-chief of all British forces in North America. The British plan for 1755 was to simultaneously attack many French forts in North America. Braddock would lead the expedition against Fort Duquesne personally. That spring, he disembarked his army at Alexandria, Virginia. After adding colonial troops and a few Indians to his force, Braddock had about 2,400 men. George Washington joined the campaign as a volunteer aide to the General.
The army assembled at Wills Creek. Braddock decided to follow the road Washington had blazed over the mountains on his way to Fort Necessity the previous year. Because the trail was inadequate for the army's large wagons and artillery, it was widened to 12 feet, but only at great effort and expenditure of time. The force seemed to move at a snail's pace. Finally the army was split in two with Braddock moving ahead with the bulk of the men and a few pieces of artillery. The remainder would follow under the command of Colonel Dunbar.
In early July, the advance group was approaching the Forks of the Ohio. On July 9, they made a second crossing of the Monongahela River. From that point it was a short march to Fort Duquesne.
Soon after the river crossing, the woods in front of the British column exploded with musket fire and the whooping of Indians and their French allies as they collided head-on with the British. Advance British units fell back upon the main body, while the rear units continued advancing, adding to the confusion. Disorganization and fear seized the British. In the smoke of the battle, fighting an unseen enemy, and with many British officers killed early on, discipline all but ended.
The Battle lasted three hours. Finally, as Braddock was carried from the field severely wounded, the surviving British fled. British losses had been horrendous: more than 900 casualties out of 1,400 men engaged. They were completely beaten by a force they could not see in a wilderness where they did not want to be. Their retreat to the safety of Dunbar's camp was hasty and disorganized. Washington reported "The shocking Scenes which presented themselves in this Nights March are not to be described. The dead, the dying, the groans, lamentations, and crys ... of the wounded for help were enough to pierce a heart of adamant".
On July 13 The British camped about one mile west of the Great Meadows, site of Fort Necessity , and in the evening Braddock died. Washington officiated at the ceremony the next day. The general was buried in the road his men had built. The army then marched over the grave to obliterate any traces of it and continued to eastern Pennsylvania.
One can only imagine what went through the general's mind after the battle. He commanded what some considered an invincible army. They were not ambushed, but rather surprised, and discipline broke down. The rout was a disgrace. Doctors later reported that the general had died more from anxiety than from his wounds.
Washington later wrote"...Thus died a man, whose good and bad qualities were intimately blended. He was brave even to a fault and in regular Service would have done honor to his profession. His attachments were warm, his enmities were strong, and having no disguise about him, both appeared in full force."
This letter, written by 23-year-old George Washington to his mother, Mary Washington, describes the battle near Pittsburgh in the French and Indian War in which the British and British Colonial forces under General Braddock were defeated.
HONORED MADAM: As I doubt not but you have heard of our defeat, and, perhaps, had it represented in a worse light, if possible, than it deserves, I have taken this earliest opportunity to give you some account of the engagement as it happened, within ten miles of the French fort, on Wednesday the 9th instant.
We marched to that place, without any considerable loss, having only now and then a straggler picked up by the French and scouting Indians. When we came there, we were attacked by a party of French and Indians, whose number, I am persuaded, did not exceed three hundred men; while ours consisted of about one thousand three hundred well-armed troops, chiefly regular soldiers, who were struck with such a panic that they behaved with more cowardice than it is possible to conceive. The officers behaved gallantly, in order to encourage their men, for which they suffered greatly, there being near sixty killed and wounded; a large proportion of the number we had.
The Virginia troops showed a good deal of bravery, and were nearly all killed; for I believe, out of three companies that were there, scarcely thirty men are left alive. Captain Peyrouny, and all his officers down to a corporal, were killed. Captain Polson had nearly as hard a fate, for only one of his was left. In short, the dastardly behavior of those they call regulars exposed all others, that were inclined to do their duty, to almost certain death; and, at last, in despite of all the efforts of the officers to the contrary, they ran, as sheep pursued by dogs, and it was impossible to rally them.
The General was wounded, of which he died three days after. Sir Peter Halket was killed in the field, where died many other brave officers. I luckily escaped without a wound, though I had four bullets through my coat, and two horses shot under me. Captains Orme and Morris, two of the aids-de-camp, were wounded early in the engagement, which rendered the duty harder upon me, as I was the only person then left to distribute the General's orders, which I was scarcely able to do, as I was not half recovered from a violent illness, that had confined me to my bed and a wagon for above ten days. I am still in a weak and feeble condition, which induces me to halt here two or three days in the hope of recovering a little strength, to enable me to proceed homewards; from whence, I fear, I shall not be able to stir till toward September; so that I shall not have the pleasure of seeing you till then, unless it be in Fairfax... I am, honored Madam, your most dutiful son.
Dieu sauve le Roy!
In one corner of the toney VI ième arrondissement, near the beginning of the VII ième arrondissement, and in the shadows of l'église-Saint-Sulpice (the church made famous by Dan Brown's fiction, "The DaVinci Code" in the quartier St.-Germain-des-Près is one of the finest boulangeries-pâtisseries in Paris, Gèrard Mulot. Also nearby is the palais du Luxembourg, home to the French Sénat and surrounded by le jardin du Luxembourg.
Born in the Vosges region of northeastern France in 1949, Mulot says simply that pastry captured his imagination because "when I was young, my mother always made me the most delicious cakes." In 1971 he joined Dalloyau, the old-guard Paris chocolatier and pastry house, where, as a floater, he learned every aspect of his métier.
Mulot likes to experiment with flavor combinations, yet refrains from becoming too avant garde. An example of his experimentation is his orange-cinnamon macarons. (Macarons in France (notice the slight difference in spelling), are very different from the coconut macarOOns of the U.S. In France, macarons are little almond meringue sandwiches filled with various flavors of ganache.) The beauty alone of the products in his showcases make a trip to Gèrard Mulot worthwhile, but sampling the offerings here will confirm that the baked goods here taste as good as they look.
Downstairs from the sales area is the workroom, staffed by as many as 15 pâtissiers et boulangers, many of whom began their work day at 3:30 a.m.
While famous for his pâtisserie and for his chocolates (and unlike many pâtisseries), Mulot also produces very fine breads. (The skill set for boulangerie is different than that for pâtisserie, so it is not particularly common to find a shop skilled in both. Gèrard Mulot is one of the exceptions having both very fine pâtisserie et boulangerie.
In addition to le pain et la pâtisserie, Mulot offers beautifully-crafted chocolates and a small selection of items found at un traiteur (caterer). There is a tiny coffee bar at the back of the store where you can enjoy a fine espresso along with your choice of treats. One of the more popular of the small treats sold here are financiers, for which Louis la Vache will now give you Gèrard Mulot's own recette.
Oven 450º F (230º C)
Financier molds, greased with vegetable shortening
7 ounces butter (200 grams)
1 1/2 cups sugar (350 grams)
1/3 cup + 2 Tablespoons flour (100 grams)
1/4 cup ground almonds (50 grams)
2 Tablespoons ground hazelnuts (15 grams)
11 egg whites
1. In a small pan, heat the butter just until it begins to brown, remove the pan from the heat.
2. Toast the ground hazelnuts for about 3 minutes - just until the aroma begins to be released, allow to cool.
3. In the bowl of your mixer, blend the sugar, flour, ground almonds and the ground hazelnuts.
4. Add the egg whites to the dry ingredients, and beat until the egg whites incorporate air and the batter becomes somewhat stiff.
5. As the batter stiffens, incorporate the melted butter.
6. Let the batter sit for 15 minutes.
7. Using a small ladle, pour the batter into the greased molds.
8. Bake in the pre-heated oven for 15 minutes.
9. After baking, place the financier mold on a cooling rack, allow to cool for 15 minutes before depanning.
Voici! Bon appétit!
Thanks Louis! I believe my stomach is grumbling.
She writes, (This is)"...probably the most popular type in Normandy. It is so high that it has to be supported by a wire armature."
"The one in the picture is clearly a modern copy, but the antique ones are worth small fortunes."
"...About French regional costumes, and women's dress in particular, they became fixed in the 19th century. What strikes me is the huge differences between places no more than a dozen miles apart. You also had distinctive types of coifs for certain occupations, such as fishwives. In places such as Normandy and Brittany there was (and still is) a great deal of hostility between peasants and people who make a living off the sea. That was reflected in different ways of dressing, even in the same town. Also maidens did not always wear the same type of headdress as married women..."
Thanks and tip of the beret (very passe') to Catherine at Versailles and More.
For what ever reason the original post is one of my most accessed posts.
From Good Jesuit, Bad Jesuit, Joseph has posted this article...
Upside Down, Inside Out, Now You Are Turning Me
How the Catholic Left Is Boxed in by Abortion
by William A. Donohue
Catholic Democrats are proudly running a most embarrassing article by a Jesuit priest, Rev. Raymond Schroth. Father Schroth loves the fact that Muslim terrorists held at Gitmo will now be afforded ACLU lawyers.
What bothers him is that the Catholics on the high court dissented from the majority opinion. He asks, "Is there any trace of their religious upbringing in their judicial decisions?" Indeed, he concludes by writing, "Thank God for non-Catholics John Paul Stevens, David H. Souter, Stephen G. Breyer and Ruth Bader Ginsburg."
Father Schroth's argument is fatally flawed. While legislators can rightfully allow their religiously informed conscience to affect their votes, judges cannot. Lawmakers may vote for what they believe is in the best interest of the nation, and they can be removed by the voters. Judges have a different charge: They must interpret the law as it was intended to be applied by those who wrote it. In other words, they must put aside their religiously informed conscience in rendering a judgment. Moreover, they cannot be removed by the voters.
Link to the full story at Inside Catholic (here)...
The Art of Manly Virtue
This is a beautiful article.
"...It is manly to give of yourself completely, be that in marriage or the priesthood, and those men need to be affirmed in their vocations. We need to be the “iron that sharpens iron” for the men around us, and help them reject the selfishness that the purveyors of our modern culture seem hell-bent on trying to sell us.
Women are not toys, work is not “for chumps”, and self-indulgence is a useless pursuit for a man.
It’s appropriate and praiseworthy for a man to scowl at the magazine his fellows are buying, and it’s certainly appropriate to invite your fellow men to Holy Mass. It’s manly to be clean and polite. It’s manly to respect women and the Church. It’s manly to pray… and it’s very manly to lead others in prayer..."
Of such as these, knights are born.
By Ralph McInerny
When I was in Italy recently, Premier Berlusconi rather dramatically begged his bishop to allow him and other divorced and remarried Catholics to receive Holy Communion. Since the request was public, it drew a public response, from Pope Benedict XVI, no less. The Pope reminded the Premier of the requirements for receiving the Eucharist and then added a consoling pastoral suggestion. One unworthy to receive the Body and Blood of Jesus in the Eucharist because of serious sin should make what used to be called a spiritual communion, expressing a longing for the sacrament, which longing, the Pope added, can itself be salvific.
I returned to find that Sally Quinn had caused a flap by writing of her own defiant reception of the Eucharist at the funeral of Tim Russert, an act she seemed to view as a means of getting in touch with her departed colleague.
Who has not felt unease at such discussions? Some demands that priests slam the ciborium shut on politicians who are in public and flagrant opposition to the teachings of the Church sound a bit pharisaical, as if the demanders were pronouncing themselves unlike the rest of men. As the Pope pointed out, the conditions for reception of Communion are what they are and cannot be waived for sentimental reasons. For all that, his addendum supplies what is often the missing ingredient in such discussions, namely the attitude of anyone who can in conscience
receive: O Lord, I am not worthy.
The Eucharist is the sacrament of sacraments, one in which faith requires a suspension of disbelief in the very senses, as Thomas Aquinas wrote in his magnificent Eucharistic hymn.
In cruce latebat sola Deitas;
At hic latet simul et humanitas. *
Contemporaries of the Incarnate God, saw and heard a man and believed that He was divine, but in the Eucharist the very humanity of Jesus is hidden under the appearance of bread and wine. "On the cross only His divinity was hidden, but here His humanity too is invisible.”
Visus, tactus, gustus in te fallitur;
Sed audito sola tuto creditur. **
Here all the senses save hearing fail us and faith clings to the promissory words: This is my Body, this is my Blood. No wonder the Eucharist is called the mysterium fidei, the mystery of faith par excellence.
The Eucharist is the greatest stumbling block to faith. When Jesus announced that only by eating His body and drinking His blood could one be saved, many who had hitherto followed Him found the saying too hard, and went away. In the Mass of old, now coming back, the priest prior to consuming the Host, prayed that his reception of the body of the Lord would not be a judgment and condemnation of him. It is a solemn, awful thing to receive Our Lord in the Eucharist. It should be done in fear and trembling. All venial sins are removed by the reception of Communion, but who goes forward without a load of sin and imperfection on his soul? Saint Teresa of Avila had a vision of a priest saying Mass in a state of mortal sin; she saw frightful demons squirming around the priest and altar. Such a priest can say a valid Mass, of course, it is the deed done not the personal doer that is efficacious; ex opere operato, as we used to say, dropping into Latin for the occasion.
In recent years, the distribution of Communion has lost its reverence. Extraordinary ministers, as they are called – and are, in several senses – insist on eye contact with the recipient and fix him with a manic smile. One might uncharitably describe this as the Sally Quinn smile. The merriment of the occasion may of course be spiritual joy but one does wish that the minister acted a little less like someone out of Mother Goose serving up a sugar plum. Doubtless I am being pharisaical.
Some years ago the gifted philosopher Anthony Kenny wrote of his loss of faith and consequent leaving of the priesthood. The great stumbling block was the Eucharist. He could no longer believe that the bread he held became the body and blood of Jesus when he said the words of consecration. It was a tragic moment. The reader feels the profound pathos of his realization. Coming to disbelieve what one has believed is as solemn as faith itself. And that is as it should be.
By contrast, Padre Pio went into ecstasy while saying Mass. He became for many a necessary reminder of what is going on when, in the theological phrase, the priests confects the Eucharist.
I knew a woman who, throughout her life, attended Mass faithfully yet never received Communion. She held back because she was in a condition like Premier Berlusconi’s. She was my mother-in-law. It is easy for me to believe that her attitude when staying in her pew was, as the Pope suggests, salvific.
An article by William Donohue on Sally Quinn may be found here.
* the Latin here is from St Thomas Aquinas/ Adoro Te Devote (Godhead here in Hiding)
"On the cross Thy godhead made no sign to men,
Here Thy very manhood steals from human ken"
* the Latin here is from St Thomas Aquinas/ Adoro Te Devote (Godhead here in Hiding)
"Not to sight, or taste, or touch be credit,
Hearing only do we trust secure;"
St Thomas Aquinas has always been the go to man when it comes to an explaination to of the Eucharist
Rest in Peace.