14th Century Property Walls 🏰 and #Hotel #Restaurant #Bar 🥂

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Formerly the family home of a #famous #French #family

22 bedrooms, 2 large terraces, a #beautiful shaded #garden with a heated #swimming #pool 🏊‍♀️

Greater #Castres region, #Occitanie, in the South of France

Rooms: 23
Living space: 1.172m²
Plot: 4.014m²
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"Coitus" from the Tacuinum Sanitatis, 1370-1402, Liege Library, 1041, Page 140, public domain

#medievalsexuality #livinghistory #reenactment #14thcentury #middleages

Hesychasm

This comes from the Greek hesychia, meaning “stillness” or “quiet.” This is the theological backbone of the Eastern Orthodox Church. It focuses on the pursuit of theosis – divine union with God. At its core, Hesychasm is a tradition of prayer that seeks to find God through inner silence & the cessation of all thoughts.

The “engine” of Hesychasm is the Jesus Prayer: “Lord Jesus Christ, Son of God, have mercy on me.” (We think that even if you aren’t religious/spiritual, we’ve all prayed this prayer before!) Unlike Western meditation, which often involves visualizing scenes from the Bible, Hesychasm is apophatic (negative).

The goal is to strip away images, concepts, & intellectual chatter to reach a state of “pure prayer.” Practitioners (known as Hesychasts) aim to move the prayer from the lips to the mind, & finally, into the heart.

In the 14th century, certain techniques were popularized to help the mind. These include:

• Breath Control:
  • Syncing the prayer with the rhythm of breathing.
• Posture:
  • Sitting for long periods with the chin resting on the chest, eyes fixed on the “place of the heart.”
• The Goal:
  • To achieve a state where the prayer becomes “unceasing,” continuing even while the monk sleeps or works.

The history of Hesychasm is defined by a massive 14th century intellectual “cage match.” On one side, Gregory Palamas, a monk from Mount Athos. On the other side, Barlaam of Calabria, a Western-influenced scholar who thought the monks were essentially deluding themselves with “belly-button gazing.”

Barlaam argued that God is absolutely transcendent & unknowable. Therefore, any claim to “see” God was impossible or heretical. Palamas countered with a distinction that saved Eastern mysticism: The Essence vs The Energies.

The Divine Essence:

God’s inner nature, which remains forever hidden & inaccessible to any created being.

The Divine Energies:

God’s “activities” or “operations” (like Love, Grace, & Light) that permeate the world & can be directly experienced by humans.

Palamas argued that when the Apostles saw Jesus glowing on Mount Tabor (the Transfiguration), they weren’t seeing a metaphor. They were seeing the Uncreated Light of God’s Energies. Hesychasts claim through intense prayer, they too can see this Taboric Light.

Palamas wasn’t just a “cloud-dweller.” He was a brilliant aristocrat who gave a promising career at the Byzantine imperial county to become a monk. When Barlaam attacked the monks’ practices as “superstitious,” Palamas wrote the Triads in Defense of the Holy Hesychasts. He bridged the gap between the experiential “feeling” of the monks & the rigorous theology of the Church.

Palamas was even imprisoned for a time during a civil war. But he was eventually vindicated.

In 1351, his theology was officially adopted by the Orthodox Church. To this day, the Second Sunday of Great Lent is dedicated to him. He’s the reason Eastern Orthodoxy views God not as a distant object of study. But as a personal presence to be participated in.

For centuries, Hesychasm was mainly confined to monasteries like Mount Athos. In 1782, a massive anthology called the Philokalia (“Love of the Beautiful”) was published. It collected the writings of the desert fathers & Hesychast masters from the 4th to the 15th centuries.

This book sparked a massive revival. In Russia, it was translated into Slavic (The Dobrotolyubie), fueling the “Elder” (Starets) tradition seen in Dostoevsky’s The Brothers Karamazov. In the 19th century, a tiny book called The Way of a Pilgrim (about a wandering Russian peasant practicing the “Jesus Prayer”) became an international sensation introducing the “Jesus Prayer” to millions of non-Orthodox Christians.

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Historic manor house 🏰 with land in the green north of Spain

Welcome to the #historic #manor #house, an impressive #testimony from the #14thcentury. The property also includes a small #chapel dedicated to St. Barbara. 🙏✝️

#Historically linked to the #Counts of #Monforte de #Lemos. It offers a fascinating #history

475.000 €
Rooms: 13
Living space: 624m²
Plot: 13.623m²
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Cult of the Holy Spirit

Also known as: The Cult of the Empire of the Holy Spirit. In Portuguese, it’s called Culto do Divino Espirito Santo.

This is a religious sub-culture, inspired by Christian millenarian mystics. It’s associated with Azorean Catholic identity. It consists of iconography, architecture, & religious practices that have continued, in many communities of the archipelago, as well as the broader Portuguese diaspora.

Beyond the Azores, the Cult of the Holy Spirit is alive in parts of Brazil (where it was established 3 centuries ago) & in pockets of Portuguese settlers in North America.

Devotion to the Holy Spirit is a part of classical Catholic dogma & is the inspiration of several Catholic religious institutes, including the Spiritans. The Spiritans, a.k.a. the Congregation of the Holy Spirit, is a religious congregation for men in the Catholic Church. Members are often known as Holy Ghost Fathers or, in continental Europe & the Anglosphere, as Spiritans, & members use the postnominals “CSSp.”

The primary inspiration for this unique devotion comes from the writings of the medieval monk Joachim of Fiore. Joachim of Fiore was a millenarian prophet who, based on his interpretation of the Book of Revelation, put forth that the history of the world into 3 distinct ages:

• The Age of the Father (Old Testament): Characterized by law, fear, & servitude.
• The Age of the Son (New Testament/The Church): Characterized by grace, faith, & discipline.
• The Age of the Holy Spirit: A coming “3rd Age” of history that Joachim predicted would start around 1260. This age would be characterized by universal love, spiritual understanding, & a society governed by the Holy Spirit. This leads to an “eternal Gospel” & the spiritual governance of the world, in which Orthodox Christians & Jews would re-unite with Catholics in 1 faith.

These “theories” became associated with the Fraticelli sub-group of the Franciscan Order, & were later condemned by Pope Alexander IV in 1256. This was after a so-called scandal of the Eternal Evangel caused by Gerardo of Borgo San Donnino.

While Joachim’s doctrines were suppressed by the mainstream Church, they experienced a significant revival 2 centuries later in the Azores Islands (the Portuguese archipelago in the mid-Atlantic). Franciscan spiritualists, who helped colonize the islands, heavily influenced the local religious practices, bringing traditions that were being extinguished on the mainland.

Starting between 1356-1360, there was a rebirth of these doctrines in the Azores that persisted until today. The origins of the modern celebrations can be traced back to Queen Elizabeth of Portugal (St. Elizabeth of Aragon).

In the early 14th century Queen Elizabeth is believed to have introduced the 1st celebration of the Imperio do Divino Espirito Santo (Empire of the Holy Spirit). This is likely influenced by Franciscan spiritualists. It became a major tradition in the Azores.

The main center of devotion was in the city of Tomar. Also known in English as Thomar. This is also the location of the priory of the Order of Christ, which is charged with the spirituality of newly discovered lands (including the Azores).

From there, the “cult” spread in Portugal, such as Aldeia Galega, Alenquer, Sintra, Tomar & Lisbon. It later came with Portuguese during their Atlantic discoveries.

The existence of the Irmandades do Divino Espirito Santo (In English: Brotherhoods of the Divine Holy Spirit) was 1st noted in the 16th century. The 1st hospital built in the Azores (1498), under the Santa Casa da Misericordia of Angra, got its current name, the Hospital do Santo Espirito. The distribution of food (meats, bread, milk) was already an important part of the charity common in the middle of the 16th century.

With Azorean emigration, the cult was transplanted to Brazil, where by the end of the 18th century there existed feast days in Rio de Janeiro, in Bahia, & other places where Azorean immigrants settled. Such as Santa Catarina, Rio Grande do Sul, & Pernambuco.

In the 19th century, the traditions spread to Massachusetts, Rhode Island, Hawaii, Connecticut, & California in the United States. As well as Ontario, Quebec, & British Columbia in Canada.

The Feast of the Empire of the Divine Holy Spirit was also celebrated on board of the nausea on their way to Brazil & to India, during the 16th century.

The “cult” is known for its peculiar characteristics that set it apart from classical Catholics dogma & has been a powerful unifying force for the Azorean population:

• Autonomy from the Church: The cult is largely independent of the formal Church organization. Clergy aren’t needed to participate in the central practices.
• Charity & Solidarity: A core practice is the distribution of alms (esmolas). Traditionally, these included meat, soup, & bread, often called the Sopas do Espirito Santo (Soups of the Holy Spirit).
• The Imperio: This term refers to the festival itself, often celebrated around Pentecost & the small, crowned structure (or “chapel”) where the crown, scepter, & banner of the Holy Spirit are kept during the feasting period. The Crown of the Holy Spirit is a central piece of iconography.
• Brotherhoods (Irmandades): The organizational nucleus of the cult is the Irmandade, or Brotherhood of the Divine Holy Spirit. Members are considered equal.
• Vengeful Spirit: There’s a belief is that the Holy Spirit is vengeful (O Divino Espirito Santo e vingativo). This shows the importance of keeping holy vows/promises to God & avoiding offenses.

The rituals of the cult include different objects, that are symbolic, that are usually integrated during ceremonies. The objects include:

• Crown, Scepter, & Orb: These are the 3 most important symbols of the Imperio. These 3 take a central place during celebrations. The crown is of an imperial design, in silver. Normally, the crown has 4 arms that meet at the top with a golden orb surmounted by the dove of the Holy Spirit. Each crown comes with a silver scepter, again, surmounted with the dove of the Holy Spirit. The crowns & scepters are decorated with ribbons of white, & mounted on a silver plate with a tall rest. The size of the crown varies. In general, each irmandade may have 1 large & 2 smaller crowns, used to represent the Imperio of the Holy Spirit. In addition to being used in crowning ceremonies, it’s considered to transport the crown or let it stay in your home. This happens routinely with the brotherhood. Throughout the years, the crown will circulate, remaining in a place of honor in a household, where nightly prayers would happen.
• Flag: The pennant of brilliant red color, is a double-sided quadrangular dimension (5 palms on the side), knitted with a relief of the white dove of the Holy Spirit & rays of gold & white radiating from its center. The flagstaff, made of wood, is 2 meters (or 6ft. 6in.) in height (Some may be shorter or taller), surmounted with the dove of the Holy Spirit in tin or silver. The flag will accompany the crown & is always present in the liturgical ceremonies & crowning. It’s an honor to be chosen to carry the flag during the ceremonial cortege. (A cortege is a solemn procession, especially during a funeral.) A smaller is usually raised near the location of the crown, wherever it stays. It’s common to see white flags lines the squares during the ceremonies.
• Hymn: The Hino do Espirito Santo (Hymn of the Holy Spirit), composed at the end of the 19th century, is used by the bands & sung during the crowning ceremonies. Although primarily used in these ceremonies, some of its chords have been inserted into the Hymn of the Azores (the regional national anthem).
• Mace & Ribbon: These were inspired by the ceremonial maces carried traditionally by municipal judges or officials, the ceremony & length. Sometimes include a base for a candle, or surmounted with a tin or silver dove. During the cortege, the mace-bearers surround the crown-bearer. In some cases, the mace is joined together to form a rectangle, & the crown-bearer walks within the space. In some irmandades an extra mace (sometimes painted in white) will be provided to an individual who will be responsible for maintaining the procession in good order. It’s occasionally, referred colloquially as the “enxota porcos” (pig incentive). The organization would normally select people who needed a position of honor: mostly young people.
• Folioes do Divino: A small group of about 5 musicians that sing hymns. Accompanied by drum, cymbal, & tambourine, who visit the homes of the brotherhood. They’re also included in the transference of the crown, at the collection of donations, during the procession, the rituals, & the distribution of offerings.

On the inland of Santa Maria, as well as the area of Beira on Sao Jorge, the folioes are part of more complex rituals that have disappeared from other islands, involving the liturgy of the Holy Spirit.

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