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Resumo definitivo da guerra, Ageu, Zacarias e Malaquias e provérbios chineses

23 Março, 2022

As más companhias são como um mercado de peixe; acabamos por nos habituar ao mau cheiro.

13 comentários leave one →
  1. FreakOnALeash permalink
    23 Março, 2022 09:23



  2. Cucurucucu permalink
    23 Março, 2022 09:24

    👏👏👏👏 Curto e grosso como a Maria Correia gosta . Cucurucucu


  3. Cristóvão permalink
    23 Março, 2022 10:25

    Em cheio!


  4. Sally permalink
    23 Março, 2022 10:57

    Engraçado porque a tumba dos profetas foi vendida a um Arquimandrita ortodoxo


  5. Sally permalink
    23 Março, 2022 11:27

    Ainda a propósito do túmulo dos profetas comprado por um ortodoxo russo (suponho que o postal seja acerca disso, pois a Nôtre Dâme de Paris não foi vendida a Maomé nem a Ortodoxos

    “Kievan and Muscovite contacts with the Holy Land were sponsored by the state and driven by curiosity and religious zeal. The fall of Byzantium in 1453 marked a new epoch of Russian involvement in Palestine, as Grand Prince Ivan III (1462–1505) and Ivan IV, the Terrible (1533–1584) became the first Russian leaders to claim the right to protect pilgrims visiting in the Holy Land. Later, visions of expanding the Russian Empire’s role as defender of Orthodoxy to the Orthodox East were manifested in Catherine I’s “Greek Project,” which was an ambitious but unfulfilled plan to partition the Ottoman Empire and place an Orthodox sovereign on the throne in Con stantinople. War with Ottoman Turkey helped Russia gain control of the Black Sea and Bessarabia and led to the opening of the Dardanelles.
    The Treaty of Kuchuk-Kaniardji (1774) concluding the first Russo-Turkish War marked a watershed in Russian-Near Eastern relations and enabled Russian rulers to claim a protectorate over Ottoman Christians. Russian prestige began to soar among Christian communities residing in the lands of the sultan.”


  6. Sally permalink
    23 Março, 2022 11:31

    E continua (para quem esteja interessado em perceber a “arqueologia” da analogia do post

    The proliferation of Episcopal newsletters and “thick journals” demonstrates the keen interest among Russians in Near Eastern affairs. By the end of the nineteenth century (according to Boris Pavlovich Mansurov and Vasilii Nikolaevich Khitrovo) three to four thousand Russians visited the Holy Places every year.6 In response to this increased interest, the Russian Foreign Ministry and Holy Synod designed methods to safeguard
    travelers while “successfully combating the influence of foreign beliefs.”
    The protection of Orthodoxy formed an essential component of Russian policy in the Holy Land. Reason for concern stemmed from the expansion of foreign missionary societies during the second half of the nineteenth century in a region considered a traditional Russian sphere of nfluence.
    Russian contacts with the Orthodox East reached a zenith in the second half of the nineteenth century. The spread of non-Orthodox propaganda and proselytizers in the Holy Land generated a profound reaction in personal and public writings by church and state leadership as well as the population at large. The results included the expansion of the consulate system, the establishment of public institutions and the general enrichment of
    Russian culture. The acquisition of lands and the founding of churches and monasteries helped promote the image of Russia in the minds of Near Eastern peoples.
    This essay traces the Russian Orthodox presence and activities in the Holy Land in the nineteenth century. It particularly focuses on the activities of the leader of the Russian Ecclesiastical Mission in Palestine, Archimandrite Antonin (Kapustin) (1817–1894), who made a profound impact on Russian Palestine for nearly four decades. His mission and scholarly activities underscore the special relationship between Russia and its
    southern periphery and indicate the importance of religion in the formation of Russian foreign policy”


  7. Sally permalink
    23 Março, 2022 11:34

    “«i>Victory at war against the Ottomans in 1828–29 and intervention against
    the Egyptian Pasha Mohammad Ali in the 1830s and 1840s enhanced Russia’s international position and facilitated closer contacts with the Christian peoples of the Balkans and the Near East. From the beginning of the nineteenth century, Russian policy aimed at reinforcing Orthodoxy in Ottoman territories. For this reason, the Foreign Ministry (in consultation with the Holy Synod) began devising various means to implement this goal. The most convenient avenue to advance tsarist influence was the creation of permanent diplomatic and ecclesiastical representatives.
    Britain’s establishment of an Anglican bishop in Jerusalem in 1841 and Rome’s decision to found a Catholic patriarchate in 1846 caused considerable concern among Russian state and religious leaders. Catholic missionaries, the arrival of the first Latin patriarch of Jerusalem (Joseph Valerga, 1847–72) and the spread of Latin and Protestant propaganda elicited intense reactions from a wide range of Russian society. Russian concern was not
    unwarranted when Valerga began establishing monasteries, schools, and hospitals and, at the same time, increased the number of missionary societies ten-fold.
    In the 1840s the Russian Ministry of Foreign Affairs took decisive steps to consolidate influence in Palestine by expanding the consulate system.
    Earlier precedents, such as the expeditionary force led by Aleksei Grigorievich Orlov (which sailed into the Mediterranean in 1770) laid the groundwork for setting up the first Russian consulates. In 1839 Konstantin Mikhailovich Bazili became the first Russian consul in Beirut, a post which he held until the outbreak of the Crimean War in 1853. Extensive travel in
    the region made him one of Russia’s foremost experts in Levantine affairs – and he published a stream of articles, pamphlets, and books about his experiences. The founding of a Russian post at Jaffa, a few years later, presaged the coming of pilgrims»


  8. Sally permalink
    23 Março, 2022 11:38

    «Defeated, humiliated and financially drained by war, Russian pursuits in Palestine began to revive after the Treaty of Paris in 1856. Tsar Alexander II, who maintained that the issue of the Holy Land was for him “a question of the heart,” continued to show concern for the status of ancient Christian sites and the well-being of pilgrims.17 Although Russia could no longer secure predominance in Near Eastern affairs, efforts to assert prestige and authority continued. As a first step, Vladimir Ivanovich Dorgobuzhinov became the Russian consul in Jerusalem in 1858.18 Assisting merchants, overseeing pilgrims, and gathering information about the other powers constituted his primary tasks.
    An event that inaugurated a sharp increase in Russian-Palestinian contacts was the establishment of the Russian Society of Steam Navigation and Trade (RSSNT) in 1856. The RSSNT began organizing regular, affordable trips for pilgrims from Odessa to Jaffa.19 In the next year the government sent the second Russian Ecclesiastical Mission to Jerusalem and created a Palestinian Commission to coordinate the activities of the consulate and RSSNT. Under the leadership of Grand Prince Konstantin Nikolaevich, the Palestinian Commission became an important instrument in developing the Russian presence in Palestine. The tsar initiated the process by donating 500,000 rubles from the state treasury. The grand prince also ordered provincial governors to announce the need for donations to offset the
    “Orthodox pilgrims’ exposure to diverse burdens and depravations in the East, due to the absence of shelters, permanent buildings, commons for nurses and doctors, hospitals, and in general different charitable establishments.” According to Konstantin Nikolaevich, the strong presence of Catholics and Protestants in the region “which each year multiplies, increases the danger to Orthodox pilgrims.” Five years later the Palestinian Commission had raised nearly 300,000 rubles from the Russian people, one of the most impressive charitable efforts in the post-emancipation period.By 1864 the Mission boasted a total of more than 1,000,000 rubles


  9. Sally permalink
    23 Março, 2022 11:43

    Uma boa missão cultural e imperial, sem dúvida (e sem ironia)

    «Despite restrictions in official Russian state funding, Antonin found ways
    to acquire an impressive amount of land in Palestine. Monetary contributions from the imperial family, the nobility and many ordinary Russian subjects facilitated territorial acquisitions. For example, Kapustin arranged for the Russian state to obtain property in Hebron, Jaffa, Jericho, Tiberias, and Mount Eleon. At the latter site Antonin helped to construct a new chapel and renovate the Church of the Ascension. The enormous belfry on Mount Eleon, thirty-three meters tall and visible from most parts of Jerusalem,
    contained an eight-ton bell sent from Russia in 1885. Volunteer Arab,
    Turkish and Greek workers pulled the bell from Jaffa to Mount Eleon over the course of three weeks.60 Today the belfry is still known as the Russian Tower.
    Antonin helped purchase a shrine at Abraham’s Oak and at the mausoleum of Saint Tabitha in Jaffa. He also established the Convent of EinKarem, where Russian nuns are still in residence, and he supervised the construction of gardens and churches in Jaffa, Ein-Karem, and Gethsemane.
    In accord with his instructions, Antonin built schools on the purchased territories in order to spread Orthodoxy among Arabs and assist the spiritual needs of Russian pilgrims. In 1885 alone the Orthodox Palestine Society opened five schools for girls and boys in Nazareth, Beirut, Rame, Beit-Jal, and Mzhdel which taught Arabic, prayers, religious history, catechism, the Gospels, Russian, mathematics, geometry, and singing. More than 200 Orthodox students received their education at these schools, which received more than 10,000 francs a year from the Palestinian Society.
    According to one account, the well-built and furnished buildings contained Russian maps on the wall and plenty of Russian books


  10. Sally permalink
    23 Março, 2022 11:50

    Créditos: Lucien Frary: Russian Missions to the Orthodox East: Antonin Kapustin and His World


  11. Weltenbummler permalink
    23 Março, 2022 14:37

    em maré de citações:
    « Relógio solar em Ein Kerem, Jerusalém, com o verso de Ageu 2:9 –
    “e neste lugar eu darei a paz”.
    Idioma hebraico, Igreja de São João Batista.»

    « Série de confrontos entre a Rússia e o Império Otomano, ocorridos no decorrer dos séculos XVII, XVIII e XIX, à medida que a Rússia ia adquirindo o controle da costa norte do mar Negro e ampliando sua área de influência nos Balcãs.

    Liked by 1 person

  12. 23 Março, 2022 18:59

    Não chores por mim
    Grande Rússia
    Lutei pela tua grandeza.
    Choraram os meus olhos.
    Ao ver os bravos soldados
    Totalmente alienados
    O elevado consumo de pornografia ocidental
    Fez deles um bando de punheteiros
    Sem valor militar.
    O nossos bem formados generais
    Não fazem planos
    Estão preocupados com os seus esquemas.
    Para encher as suas contas
    nos bancos ocidentais.
    Nas suas estadias em Paris.
    A luxúria materialista do moulin rouge.
    Roubou o engenho aos nossos governantes.
    Não chores por mim grande Rússia.
    Depois de mim.
    Virá um Czar.
    Que fará a Rússia grande outra vez.
    Que não cometa o erro de deixar os nossos bravos conviver com o lixo ocidental.
    O cheiro do melhor perfume misturado com o cheiro a lixo.
    Cheira ainda mais intensamente a lixo.


  13. carlos rosa permalink
    23 Março, 2022 20:39

    Já tínhamos cá o Vitorcunha,
    agora aparece o Sally.


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