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

Dude…Wut!?

GostarGostar

Em cheio!

GostarGostar

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.”

GostarGostar

“«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»

GostarGostar

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»

GostarGostar

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.

GostarLiked by 1 person

Já tínhamos cá o Vitorcunha,
agora aparece o Sally.

GostarGostar