Nice Christian Dating Sites photos

A few nice Christian Dating Sites images I found:

Drogheda – The Riverside Private Members Casino Club
Christian Dating Sites

Image by infomatique
Drogheda (“bridge of the ford”) is an industrial and port town in County Louth on the east coast of Ireland, 56 km (35 mi) north of Dublin. Including suburbs and environs, Drogheda is the largest town in Ireland, with a population of 35,090 inhabitants.

As the River Boyne divides the dioceses of Armagh and Meath, Drogheda was founded as two separate towns, Drogheda-in-Meath (for which a charter was granted in 1194) and Drogheda-in-Oriel (or ‘Uriel’) as County Louth was then known. In 1412 these two towns were united and Drogheda became a ‘County Corporate’, styled as ‘the County of the Town of Drogheda’.

Drogheda continued as a County Borough until the setting up of County Councils, through the enactment of the Local Government (Ireland) Act 1898, which saw all of Drogheda, including a large area south of the Boyne, become part of an extended County Louth. With the passing of the County of Louth and Borough of Drogheda (Boundaries) Provisional Order, 1976, County Louth again grew larger at the expense of County Meath. The boundary was further altered in 1994 by the Local Government (Boundaries) (Town Elections) Regulations 1994. The 2007-2013 Meath County Development Plan recognises the Meath environs of Drogheda as a primary growth centre on a par with Navan.

In recent years Drogheda’s economy has diversified from its traditional industries, with an increasing number of people employed in the retail, services and technology sectors. The town also has a community of independent artists and musicians who have been looking to the local economy rather than Dublin for employment.

The town is situated in an area with an abundance of archaeological monuments dating from the Neolithic period onwards, of which the large Passage Tombs of Newgrange, Knowth and Dowth are probably the best known. The remarkable density of archaeological sites of the prehistoric and Early Christian periods uncovered in recent years in the course of development, notably during construction of the Northern Motorway: Gormanston to Monasterboice, or ‘Drogheda Bypass’, have shown that the hinterland of Drogheda has been a settled landscape for millennia.

Drogheda was an important walled town in the English Pale in the medieval period. It frequently hosted meetings of the Irish Parliament at that time. The parliament was moved to the town in 1494 and passed Poyning’s Law a year later. According to R.J.Mitchell in John Tiptoft, Earl of Worcester, the Earl of Desmond and his two youngest sons (still children) were executed there on Valentine’s Day, 1468, on orders of the Earl of Worcester. It later came to light (see Robert Fabyan,”The New Chronicles of England and France”), that the Queen herself was implicated in the orders given. The town was besieged twice during the Irish Confederate Wars. On the second occasion it was taken by Oliver Cromwell in September 1649, as part of the Cromwellian conquest of Ireland and it was the site of an infamous massacre of the Royalist defenders.

Over the next few months I plan to visit a number of towns and cities in Ireland.
In May I will visit Belfast, Cork and Limerick.

Today the project kicked off with a visit to Drogheda.

If you are willing to suggest some suitable locations for me to photograph please contact me.

www.streetsofdublin.com
williamm@infomatique.org


Christian Dating Service Related Info

    Ashurbanipal, King of Assyria, San Francisco

    Check out these Christian Dating Sites images:

    Ashurbanipal, King of Assyria, San Francisco
    Christian Dating Sites

    Image by Glenn Thomas Franco Simmons
    (Note: I photoshopped this because the background was so distracting. It is located at Pioneer Square in San Francisco. CC BY-NC-SA 3.0 (commercial use prohibited, with one exception: All rights removed for any use, commercial or otherwise, by the American Assyrian Association of San Francisco).

    In 1985, the statue of Ashurbanipal was presented to the city of San Francisco by the Assyrian Foundation for the Arts through donations of American Assyrian Association of San Francisco Assyrian American National Federation.

    Following a brief intro about the author is the inscription on it, which I found on a Web site that is linked below the inscription that follows.

    “Fred Parhad was born in Baghdad, Iraq in 1947,” according to The Assyrian Foundation for the Arts. “His mother, Bella Toma was born in Iran, His father, Dr. Luther Parhad, was born in Iraq where his grandfather Dr. Baba Parhad had taken the family after the massacres in Northern Iran at the close of World War I.

    “His early years were spent in Iraq, Iran and Kuwait where his father served as the national director of health.

    “His interest in sculpture began early and continued through college, though he did not make it a career choice until 1976 when he moved to New York City. During a visit to the Metropolitan Museum of Art he first saw original Assyrian and Babylonian art. Realizing their origins he found himself increasingly attracted to these artifacts.”

    His work on this sculpture is simply outstanding.

    What follows is the inscription:

    “The Assyrians formed one of the earliest great empires in the world. Their civilization dates from 2700 B.C. with the important cultural centers at Ashur and Nineveh north of modern Baghdad. Beginning as a river civilization in Mesopotamia between the Tigris and Euphrates, the empire spread east and west to touch the lives of all Near Eastern people.

    “This is a statue of Ashurbanipal, one of the great kings of Assyria. A noted patron of the arts, he helped to build a culture that inspired nations from Persia to the Mediterranean Sea. The bas-reliefs in his palace are among the finest examples of ancient sculpture. Ashurbanipal ruled during the 7th century B.C.

    “At a time when both Egypt and Babylon were under the Assyrian banner. Ashurbanipal had a personal love of learning which prompted him to collect existing knowledge of the known world in cuneiform tablets.

    “His capital, Nineveh is distinguished for its vast collection, recorded as the world’s first great library. The statue shows the king grasping a lion cub and holding a clay tablet which bears this dedication in cuneiform:

    Peace unto heaven and earth
    Peace unto countries and cities
    Peace unto the dwellers in all lands

    “The language of the Assyrians, Aramaic was spoken by Christ and widely used throughout the Near East by Israelites, Arabs, Persians and others for centuries. It remained the spoken and written language of the Assyrians down to the present time. Their empire lasted 1,000 years until the fall of Nineveh in 612 B.C.

    “During the ensuing centuries of chaotic political struggle, first between the Persians and Romans, and later between Christians and Muslims, the Assyrians sought refuge in the difficult mountainous terrain of their ancient empire where succeeding governments and warring armies passed them by.

    “Among the first converts to Christianity, they preserved and transmitted the culture of classical Greece to the Moors who advanced it during the Dark Ages in Europe. Assyrians authored exquisite religious literature and spread Christianity to the Asiatic east as far as India and to China where their alphabet remained in use by the ruling houses until the early 20th century.

    “In the First World War two-thirds of the Assyrians perished in the fighting. Displacement cost them their homes, wealth and any hope for a secure homeland. Many survivors left to begin life again in other countries. Today there are Assyrians in Europe, Australia, South America, India and the United States

    “For over 2000 years since the loss of their empire, Assyrians have kept their identity and language without political organization or any of the institutions of national security, passing their heritage on to new generations through the strength of family ties and a spirit of community which is deeply felt. Their rich cultural heritage binds Assyrians worldwide to each other. Their contribution to civilization will continue to enrich world culture.”

    www.hmdb.org/marker.asp?MarkerID=32080&Print=1

    For some, my blog may offer a better perspective for the photo. On some browsers, it can be clicked two to three times to enlarge the photos, which are only a reflection of the master sculptor’s work, who is the true artist: glennfrancosimmons.blogspot.com/2011/04/ashurbanipal-stat…

    Saint Patrick (with notes)
    Christian Dating Sites

    Image by Niall McAuley
    St. Peter and Paul’s church, Athlone, completed in 1937. Designed by Richard King of Harry Clarke Studios, Dublin, after Harry Clarke’s death.

    The central figure is Patrick. He is shown young and clean-shaven rather than old and bearded as he often appears. Many smaller images are places in Ireland and around the world with churches or cathedrals named after Patrick. St. Patrick’s cathedral in Dublin is omitted, presumably because it has been a Church of Ireland cathedral since the mid 1500′s.

    The notes below are linked to photos of the relevant detail in the window. Some of the notes here refer to Church of Saints Peter and Paul Athlone: An Illustrated History and Guide by Patrick Murray.

    Notes:

    1. At the bottom left is a clear image of St. Patrick’s Cathedral in New York.

    2. A panel on the left contains the text Vox Hib, and shows Victoricus (depicted as an angel) bringing the dreaming Patrick a letter called Vox Hibernicæum, The Voice of the Irish, begging him to come to Ireland.

    3. Sean Cill. Murray says this is Mathona, Abbess of Shankill. If so, the man is probably St. Benignus, her brother, a follower of Patrick’s.

    4. Ailfionn. St Peter & Paul’s church is in the diocese of Elphin, which Patrick established. Elphin was formerly a pre-Christian religious site. St. Asicus, the first bishop, is shown presenting Patrick with a chalice. Asicus was a metalworker before meeting Patrick.

    5. A bearded man in modern dress carrying a staff and a large crucifix. A church is in flames behind, and the Plain People of Ireland look on. Murray says this represents scattered Catholic emigrants returning to Ireland after independence as its government recognizes their religion. The motto across the top reads “Euntes Venientes Euntes”, a reference to Psalm 126: He that now goeth on his way weeping, and beareth forth good seed : shall doubtless come again with joy, and bring his sheaves with him.

    6. At the top are crossed Irish and Vatican flags and the date 1932, commemerating the 31st International Eucharistic Congress in Dublin. The image shows the altar erected in the Phoenix Park.

    7. Burning cottages, Redcoats: the Plain People of Ireland being oppressed.

    8. Fiodharta Fuerty, Co. Roscommon. Murray says the man being baptised is Deacon Iustus.

    9. Cruachain, Co. Roscommon. Murray identifies the women receiving communion from Patrick as Eithne and Fidelma, daughters of the King of Connaught. Muirchu’s 7th century life of Patrick says Eithne was fair-haired and Fidelma a redhead, and they were baptized at the Well of Clebach beside Cruachan.

    10. Patrick comparing the Trinity to a shamrock is what made the plant a national symbol.

    11. Teamhair: Patrick scored a famous victory over the Druids at the Hill of Tara.

    12. A rather poor image of St. Patrick’s cathedral in Melbourne.

    13. Ard Macha St. Patricks Cathedral, Armagh

    14. Patrick lights the Paschal fire at Slane.

    15. Patrick met the Children of Lír after their 900 years spent as swans and turned them back into very old humans.

    16. Harry Clarke Stained Glass Ltd

    17. Baislic na Naomh. Baslick is a parish in Roscommon, near Elphin. There was an Abbey here.

    18. Uaran Garadh, or Oran, a site with a holy well and Round Tower.

    19. Illegible

    20. Toronto

    21. Montserrat

    22. Honolulu

    23. Euntes

    24. Athlone, or Ath-Luain.

    25. Venientes

    26. Sligo, or Sligigh.

    27. Euntes

    28. Poona, India

    29. Auckland, NZ

    30. China

    31. Iceland

    32. Tobar Ailbhe in Emly, Co. Tipperary.

    33. Cill buadhnáil?

    34. A four-winged angel is behind Patrick. Victoricus (in Note 2 above) is sometimes described as Patrick’s Guardian Angel; perhaps this is him again.

    35. Ní múcfar i-nEirinn go deo í This refers to a prophecy by the Druids that the fire of Christianity which Patrick lit at Slane will never go out in Ireland.

    36. Snakes are here because Patrick banished snakes from Ireland.

    37. Saint Patrick’s bell.

    38. The bell shrine.


    Christian Dating Service Related Info

      Some cool Christian Dating Sites images:

      ACTION Magazine..October 1954..PAGE 11…the KINSEY REPORT and YOUR WIFE..remember that no woman is AVERAGE .. (Love is blind and marriage restores your sight) ….
      Christian Dating Sites

      Image by marsmet462
      Kinsey (Alfred Charles Kinsey..June 23, 1894 – August 25, 1956) is generally regarded as the father of sexology, the systematic, scientific study of human sexuality. He initially became interested in the different forms of sexual practices around 1933, after discussing the topic extensively with a colleague, Robert Kroc. It is likely that Kinsey’s study of the variations in mating practices among gall wasps led him to wonder how widely varied sexual practices among humans were. During this work, he developed a scale measuring sexual orientation, now known as the Kinsey Scale which ranges from 0 to 6, where 0 is exclusively heterosexual and 6 is exclusively homosexual; a rating of X, for asexual, was added later by Kinsey’s associates.

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      Kinsey and sexology….The Kinsey Reports…Main article: Kinsey Reports

      en.wikipedia.org/wiki/Kinsey_Reports

      In 1935, Kinsey delivered a lecture to a faculty discussion group at Indiana University, his first public discussion of the topic, wherein he attacked the “widespread ignorance of sexual structure and physiology” and promoted his view that “delayed marriage” (that is, delayed sexual experience) was psychologically harmful. Kinsey obtained research funding from the Rockefeller Foundation, which enabled him to inquire into human sexual behavior. His Kinsey Reports—starting with the publication of Sexual Behavior in the Human Male in 1948, followed in 1953 by Sexual Behavior in the Human Female—reached the top of bestseller lists and turned Kinsey into an instant celebrity. Articles about him appeared in magazines such as Time, Life, Look, and McCall’s. Kinsey’s reports, which led to a storm of controversy, are regarded by many as an enabler of the sexual revolution of the 1960s and 1970s. Indiana University’s president Herman B Wells defended Kinsey’s research in what became a well-known test of academic freedom.
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      upload.wikimedia.org/wikipedia/en/thumb/7/72/Kinsey-Male….

      The 1948 first edition of Sexual Behavior in the Human Male, the first of the two Kinsey reports.
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      img code photo…..TIME Magazine….

      upload.wikimedia.org/wikipedia/commons/thumb/6/68/Time-19…

      Detail of Time cover, August 24, 1953. Under Kinsey’s name, the caption reads “Reflections in the mirror of Venus.”
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      …..item 2)……web-site… PBS.org ..Kinsey in the News

      Sexual Behavior in the Human Male | Sexual Behavior in the Human Female

      www.pbs.org/wgbh/amex/kinsey/sfeature/sf_response_female….

      …… Sexual Behavior in the Human Female (1953)

      In the five years between the releases of Kinsey’s two reports, America completed its evolution from postwar victor to Cold War combatant. With the spectre of nuclear destruction hovering over the world, individuals like Senator Joseph McCarthy parlayed fears of Communism into political power and personal attacks on those in the opposition, who were smeared as un-American. A middle-class ideal of security and family life emerged in this domestic revival.

      At a time when American society seemed under attack, Kinsey’s report on women was received like another torch on the bonfire. Although some welcomed the report as a necessary tool for education and understanding, outrage crested over the report’s implications for American womanhood. A congressional committee launched an investigation into Kinsey’s and his funders’ possible connections to the Communist Party, and the Indiana professor soon lost his research funding.

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      ….. Time, August 17, 1953

      Kinsey for Lutherans

      With Dr. Alfred Kinsey’s new book Sexual Behavior in the Human Female almost ready for publication, Missouri Synod Lutherans are preparing a kind of Kinsey report of their own. In 1950 the church’s Triennial Convention appropriated ,000 for a 25-man research team to investigate Biblical references and Christian teaching on marriage and family life and what Lutherans think and do about it… Among the preliminary findings:

      Only 16% of young Lutheran bachelors (age 16-20) admit to sexual intercourse (whereas Kinsey found that, among non-churchgoing Protestants in the same age bracket, 90% of grade-school-level males, 80% at high-school-level and 45% at college level had premarital intercourse)…

      64% of married Lutherans, but only 36% of the clergy, approve the use of contraceptive devices…

      There was disagreement between laymen and clergy on what causes family dissension. Said the laity: finances, in-laws and disputes over child-training. Said the clergy: drink, sex, and religion.

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      ….. Newsweek, August 24, 1953

      …Kinsey’s report on men was hailed with enthusiasm by some physiologists and philosophers and attacked with equal fervor by others. Any individual’s attitude depended on whether he accepted Kinsey’s basic notion that man’s biological behavior is dictated by biological needs and subject to the same biological rules that govern lower animals…

      …[In the Female Report], in concise and easy-to-read language, Kinsey batters at some contemporary ideas about the female’s slower sex responsiveness, her earlier sex development, her greater extent of erogenous (sexually sensitive) zones, and her emotional reactions in sex relations… one thing strikes Dr. Kinsey as outstanding: “… the range of variation [of sex behavior] in the female far exceeds the range of variation in the male.”

      …The slow destruction of the double standard of sex behavior, Kinsey reasons, has resulted from freer consideration of sex matters in our times: the “emancipation” of the female, increased knowledge of contraception, anonymity of persons living in urban areas, control of venereal infection, draft armies which allow American men and women to observe foreign cultures, and drives against organized prostitution (which have drastically reduced the frequency of male contacts with prostitutes, and increased, correspondingly, the frequency of contacts with females not for direct hire.)

      Controversy Coming

      The female volume is bound to be a controversial book. Kinsey and his associates have made a contribution to man’s limited scientific knowledge of human sex behavior. By presenting an immense mass of evidence, gathered by empirical investigation, they have given their concepts a certain statistical validity, but it is subject to limitations and possibly misinterpretations imposed by a purely materialistic approach.

      Inevitably, the new book will bring protests from those who perceive the workings of morality as opposed to plain animal desire in sex and from scientists who may not approve of the doctor’s method of collecting his case histories…

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      …… Time, August 31, 1953

      K-Day

      In London last week, the world’s biggest daily, the tabloid Mirror (circ. 4,432,700), got out its three-inch type for a single banner headline: WOMEN… K-day — the prearranged release date for a summary of [Dr. Alfred Kinsey’s] book on Sexual Behavior in the Human Female (Time, Aug. 24) — set off the biggest and raciest commotion the world’s press had seen in years…

      Hearst papers generally gave the story maximum play, while simultaneously cluck-clucking on their editorial pages. Hearst’s New York tabloid, the Daily Mirror, which seldom passes up any story with a sex angle, explained to its readers that it ran this “supposedly… scientific effort [because] we felt we could not become overpious and fail to publish it.” Scripps-Howard editors had local option on how to handle the story, e.g., the San Francisco News ran only an explanation of why it was leaving Kinsey out (“This is adult reading”), while Denver’s Rocky Mountain News cut out the data on the teenage petting. Other editors had more trouble figuring out euphemisms for Kinsey’s clinical explanations…

      Some editors did their best to keep the story going, with follow-ups on what women thought about Kinsey. Many readers were indignant. The Great Bend, Kans. Tribune got so many protests “from religious groups and… individual readers” that it stopped a five-installment series with the first and swore off: “No more Kinsey.”

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      ….. Collier’s, September 18, 1953

      How DR. KINSEY’S Report on Women May HELP YOUR MARRIAGE

      by [marriage counselor] Dr. Emily Hartshorne Mudd with Bill Davidson

      …For the first time, as a result of [Kinsey’s] work we have facts based on they systematic observation of large numbers of people; previous pioneers in the field — mainly Sigmund Freud and Havelock Ellis– had instead given detailed reports on individual cases. With the publication this month of the new Kinsey Report on the sexual behavior of 5,940 women, we professionals are buttressed by even more scientific fact, by additional statistically valid averages and patterns…

      Education is Urgently Needed

      Besides using the Kinsey Report on women as a yardstick for the average (as we did with the first report) we will also use it more broadly — to educate people. Such education is badly needed. We have actually had hundreds of cases where neither the husband nor the wife realized that women are capable of any sexual response. There are many wives who consider their husbands unfaithful because they are aroused by outside stimulation, such as pictures of other women. Dr. Kinsey’s new report will show these brooding wives that nearly all men react strongly to nudity, thoughts of other experiences and so on — and that their mental stimulations help the man respond to his wife as his immediate love object…

      It’s not surprising that Dr. Kinsey’s Sexual Behavior in the Human Female is being described as one of the most controversial books of our age. Fundamentally, it is a magnificent piece of basic research which will be used by scholars for years to come as a jumping-off place for further studies. It and its companion volume give us the fullest set of facts we have at the moment on the subject of human sexual behavior. We still don’t understand the implications of some of the facts; others may be disproved later on; and we may never find a practical application for much of the material. But the book should make us at least review some of the codes and mores that were set up before we knew the facts.

      Certainly the new Kinsey Report should bring happiness to far more people than it may hurt, and it could even change important aspects of our culture. Several of my colleagues have commented, “Don’t be surprised if in the next few years you see a quiet revolution in America, with more and more thinking parents encouraging their children to marry very young — to spare them the frustration of having no permissible sex outlet during the peak years of their desires.”

      If this and other significant changes do take place in our culture, it will be difficult to believe that people once asked: “Why would an important scientist like Dr. Kinsey spend fifteen years of his life studying a distasteful subject like sex?”

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      Letters to the Editor

      ….. Time, September 7, 1953

      Can’t buy our Aug. 24 Time: our newsstands sold out. All holier-than-thous want to read your report on Kinsey’s book. Be prepared for indignant letters to the editor.
      Captain and Mrs. C. N. Beecham
      Wichita, Kansas

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      ….. Time, September 14, 1953

      You are to be complimented on giving such a comprehensive account… Dr. Kinsey feels that the information he has gathered will help people to plan for happier marriages. I believe he is right…
      Elizabeth Rosser
      Chicago, Illinois

      Any man who could get that much straight forward information from one, let alone nearly 6,000 women, should be Time’s Man of the Year.
      R. C. Tomlinson
      West Orange, New Jersey

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      ….. Collier’s, October 16, 1953

      I want to commend you on your article… I have been married 19 years and my husband took at least half of those years to learn a few of the things that Kinsey sets down so clearly. Thank you for a fearless article and one which I am sure will help people.
      (Name withheld)
      De Kalb, Illinois

      I am no prude or saint, and Alfred C. Kinsey can publish his report on Sexual Behavior in the Human Female, but why your magazine should stoop to the low level of publishing a summary of this report is beyond me.
      Loren A. Bates
      Jackson, Mississippi

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      ….. Look, October 20, 1953

      I read the article on Dr. Kinsey’s report with disgust. He takes a so-called survey of a few American women with bad morals and sets them up as an example of typical American womanhood…
      Mrs. Chester Lyons
      Cedar Lake, Indiana

      Dr. Kinsey is to be congratulated for pioneering in the study of a perilous subject: woman. His work will serve as a kicking-off point for hundreds of scientific studies. Yet, I wonder if anyone will ever succeed in categorizing these unpredictable creatures.
      Bill Smith
      Chicago, Illinois

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      ….. Collier’s, October 30, 1953

      I think congratulations are in order to Dr. Emily Hartshorne Mudd and Bill Davidson for showing the proper relationship between the book and education. Instead of merely reviewing the findings, they have made them practical for education by showing the information workable.
      Mrs. James Knowles
      Detroit, Michigan

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      This is not the Parthenon frieze you are looking for… (April 2011)
      Christian Dating Sites

      Image by 5telios
      Low relief frieze from the Parthenon at Athens, installed after the temple was converted to use as a church. The building commonly called the Parthenon today was originally built to house the colossal chryselephantine statue of the patron deity of the city of Athens. It remained in this role for about 980 odd years, before being converted in the mid sixth century to Christian use as the main Cathedral of the Theotokos of Athens – Theotokos Atheniotissa. The building remained a church for about 900 years until conversion to a mosque in the mid 15th Century. Some scholars prefer a date in the mid fifth for the conversion to a church (ie before the edict of Theodosius) which would give the Parthenon about 900 years of life as a pagan temple and a full 1,000 years of life as a church. Being in favour of the counterintuitive I would prefer the building to have spent a millennium as a church.

      It quickly became a big pilgrimage site, and was even visited by Basil II (the Bulgar Slayer) for him to give thanks after the Battle of Kleidion / Klyuch. There are a great number of Christian-era graffitos recording all aspects of Athenian life, scratched into the walls and the columns of the temple during its life as a Church.

      The sculptured decoration is presumably from the inside of the apse which was inserted into the temple for converting it. The exterior view is given in the explanatory image behind the frieze. Under the frieze, some Christian-era inscriptions are preserved, and I have done my best to transcribe them.

      The photo was taken in the Byzantine and Christian Museum of Athens in mid-April on a Canon G9 and was processed (mainly keystone correction) and tagged in GIMP.


      Christian Dating Service Related Info

        Nice Christian Dating Sites photos

        A few nice Christian Dating Sites images I found:

        St Saviour’s Limerick (4)
        Christian Dating Sites

        Image by Fergal of Claddagh
        ST. SAVIOUR, LIMERICK.

        FOUNDED in 1227. According to the ancient calendar of the abbey, from which Father Quirke, prior of the community, took extracts in 1627, the founder was Donough Carbreagh O’Brien, King ot Munster. On the other hand, as we shall see later on, Edward I. claimed that his own ancestors were the founders. The ancient calendar of Limerick is corroborated by the ancient Registry of the Friars Preachers of Athenry, which also states that Donough Carbreagh O’Brien was the founder of our abbey in Limerick. Father Quirke’s account, which we shall have occasion to quote several times, is embodied in two MSS. in the British Museum. It was probably written, judging from the phrase ut antea ad dominationem vestram scripsi and other internal evidence, for Sir James Ware, who was then making his researches into the monastic antiquities of Ireland. Though most of it is confessedly taken from the ancient calendar of the Dominican house in Limerick, other items of information regarding the abbeys of Tralee, Cashel, Youghal and Cork, are added, evidently from other sources.

        The following is the translation of Father Quirke’s account, as far as regards Limerick :

        ” 1227. The first founder of the Dominican abbey in Limerick was Donough Carbreagh O’Brien, who asked St. Dominic himself for some friars for the purpose of preaching among the Irish. This Donough O’Brien, as appears from the old calendar of the martyr ology of the said abbey, died on the eighth of May, 1241.
        ” So that, between the confirmation of the Dominican Order (which was confirmed by Honorius III., the supreme pontiff, in 1216), and the death of the said founder, there were twenty-five years.
        ” Regarding the founder, the following lines were inscribed in the margin after the last day of the aforesaid month :
        ” Here lies Donogh Carbreagh O’Brien, a valiant Leader in arms, Prince of Thomond, made a Knight by the King of England, who built the Church of the Friars of the Order of Preachers, who died on the eighth day of March, 1241. On whose soul may the Lord have mercy. Amen. Let each devoutly say a Pater and Ave.”

        The assertion made by Edward I., that his ancestors were the founders may be reconciled with the foregoing, on the supposition that O’Brien built the church and the King (Henry III.), the abbey; or O’Brien may have built all and the Kingjnay have given the site. The site was probably given by the King, as O’Brien, though Lord of Thomond, had no jurisdiction within the city, which, having no charter at the time, was governed by an English provost for the King. It is also probable that the King built the abbey, both from, the use of the word “house” and also because the inscription on O’Brien’s tomb mentions merely the building of the church.

        The abbey, unlike most of the other foundations, was situated within the city walls. It was to the east side, not far from King John’s Castle, adjoining the city wall.

        The abbey, in ancient times, was a favourite place of burial, and, amongst others, eight bishops were buried here, viz., Hubert de Burgh, bishop of Limerick, in 1250; Donald O’Kennedy, bishop of Killaloe, in 1252; Christian, bishop of Kilfenora, in 1254; Matthew O’Hogan, bishop of Killaloe, in 1281; Simon O’Currin, bishop of Kilfenora, in 1303 ; Maurice O’Brien, bishop of Kilfenora, in 1321 ; Maurice O’Grady, archbishop of Cashel, in 1345 ; Matthew Magrath, bishop of Kilfenora, in 1391.

        Six of these prelates are commemorated in the following Latin verses, inscribed on their sepulchral monument formerly existing in the church, and translated by Father Quirke from the old calendar, in which he found them placed after the Rule of St. Augustine :

        Senos pontifices in se locus claudit iste,
        Illis multiplices, Te posco, prsemia, Christe.
        Omnes hi fuerant Fratrum Laris hujus amici ;
        Hubertus de Burgo, prsesul quondam Limerici ;
        Donaldus, Matthseus, pastores Laonenses ;
        Christianus, Mauritius, Simon quoque Fenaborenses.
        Ergo, benigne Pater, locus hos non comprimat ater.
        Qui legas ista, PATER dicas et AVE reboa ter,
        Centum namque dies quisquis rogitando meretur
        Detur ut his requies, si pura mente precetur.
        Qui legis hos versus, ad te quandoque reversus,
        Quid sis et quid eris animo vigili mediteris ;
        Si minor his fueris seu major eorumve sodalis,
        Tandem pulvis eris, nee fallit regula talis.

        Harris, the historian, gives the following translation : “
        Six prelates here do lie, and in their favour, I beg your friendly prayers to Christ our Saviour ; Who in their lifetime for this House did work, The first of whom I name was Hubert Burke Who graced the See of Limerick, and Matthew, With Donald, bishops both of Killaloe ; Christian and Maurice I should name before, And Simon, bishops late of Fenabore. Therefore, kind Father, let not any soul Of these good men be lodged in the Black Hole. You, who read this, kneel down in humble posture, Bellow three AVES, say one PATER NOSTER. Whoever for their souls sincerely prays, Merits indulgence for an hundred days ; And you, who read the verses on this stone, Bethink yourself and make the case your own. Then seriously reflect on what you see, And think what you are now and what you’ll be. Whether you’re greater, equal, less, you must, As well as these, be crumbled into dust.”

        The absence of any mention in the verses, of the last two bishops who were buried in St. Saviour’s, leads us to conclude that the inscription belonged to the early part of the fourteenth century. Father Quirke shows from the old calendar that the O’Briens had their place of sepulture in the abbey, as well as several other families, such as the Macnamaras, the Ryans and the Roches. Many also of the Geraldines were buried here, and the friars were bound to an anniversary mass for James Fitz-John, earl of Desmond, who died in 1462 and was buried here, and whom they regarded as their second founder.

        Provincial chapters were held here in 1279, 1294, an d 1310.

        1285, June 30. The King to his Justiciary of Ireland and the treasurer of Dublin for the time being.
        Having, ere he assumed the reins of government, granted to the Dominican friars of Dublin, Cork, Waterford, Limerick and Drogheda, 25 marks a year, at the exchequer of Dublin, the King, for the affection which he bears to the friars of Limerick, which house was founded by the King’s ancestors, wishes himself to amplify this grace to them and to the friars aforesaid of Dublin, Cork, Waterford and Drogheda. He therefore grants to the use of the friars of Limerick 10 marks (a year), beyond the 25 marks a year, to be received at the exchequer, etc.

        These royal alms were made from this time forward for the next two centuries, and ” liberates” were issued from time to time when they got into arrears.

        About the middle of the fourteenth century, Martin Arthur built a splendid peristyle of marble to the church. -Arthur MSS.

        In 1369, the city of Limerick was burnt by the Men of Thomond (Annals of Ulster}, and in the following year, great efforts were made by the citizens to rebuild the city. For this purpose 1,050 ash-trees were bought by the Corporation from the friars. Payment, however, was delayed and, in 1385, a “liberate” was issued for /i7 us. 8d., arrears due to the friars for ” 1,050 ash-trees, for repair ing and rebuilding the city of Limerick, after it had been burnt by McFinan and his accomplices.” Close Rolls, 8 Ric. II. Not long after the fire, the Corporation received from Edward III. the lands of Moyneter, Corbally, for the purpose of putting the fortifi cations of the city in repair. Now although the abbey, which adjoined the city walls, forming in fact a part of the encircling fortifi cation, was then almost in ruins, the Corporation were unwilling to allow them any part of the grant. The friars thereupon appealed to Parliament with the result that on Feb. i, 1377, Edward III. issued a mandate to the mayor and bailiffs of the city, enjoining them to pay the friars forty shillings yearly out of the grant.

        1399. In the month of September, an annual pension of thirty marks was granted to the friars.

        In 1504, this community accepted the Regular Observance and in 1509, was formed with the communities of Youghal, Cork and Cole raine, into a “Congregation of Regular Observance.” From this time forward they were usually known by the name of the “Black Friars Observant of Limerick.”

        1541. Father Edmond was prior at the time of the general suppress ion, when he was found in possession of a church, steeple, dormitory, three chambers, a cemetery, sundry closes containing an acre and a half, etc., etc. The site was valued at two shillings and the garden and land at five and twopence, yearly.

        1542, Feb. 13. There was taken from the Black Friars of Limerick, three showes [reliquaries], weighing ten ounces, with divers stones, the value of which the Commissioners state they could not tell, four stones of crystal, bound with silver, weighing ten ounces, and four score pound weight of wax, being in the said church, and iron to the sum of twenty stone and above.

        1543, June 7. Grant to James Fitzgerald, earl of Desmond, of the site of the monastery of Friars Preachers Observant, or Black Friars of Limerick, with land called Corlbrekke and other appurtenances. The abbey at the time of the suppression was in possession of the fishery of the salmon-weir, and St. Thomas’s Island and the land near Parteen, called Monabrahir, belonged to it.

        Early in the reign of Queen Elizabeth, the earl forfeited the abbey to the Crown, on account of having given it back to the friars in Queen Mary’s time, as shown by the following :

        1569 ” Also to entitle the Queen to St. Dominick’s Abbey, in the city of Limerick, there being no ground belonging to it but garden rooms. It was given to the Earl of Desmond, but he gave it to the friars in Queen Mary’s time, and therefore to be now entituled to the Queen’s Majesty’s use. It is the only meet place for the Lord President in that city.
        This suggested forfeiture was evidently made soon after, for, in 1572, when a list was made out of Desmond’s lands and possessions, the abbey itself was excepted from them, though its appurtenances were still considered part of his inheritance.

        1589. Oct. 22. Grant to Robert Ansley, Esq., of the Dominican Friary in Limerick.

        1600. James Gould, who died this year, was in possession of the abbey.

        It is difficult to form an opinion from the scant records that remain as to whether the succession of fathers was kept up in Limerick, after the suppression in the sixteenth century. The possession by the fathers in 1627 of the old calendar of the abbey inclines us to the opinion that it was. Father Quirke speaks of a Father David Browne, doctor of divinity, in this convent, who had been sent by Henry VIII. to Italy as his envoy on State affairs, and he adds that after the suppression he returned to Limerick and peacefully ended his life amongst his brethren. We know from the registers of the Order that he was Provincial in 1548, for in that year he received faculties from the General for receiving apostates back to the Order.

        We have no record from this time till the beginning of the seventeenth century, when we find that Sir John Bourke of Brittas, who was executed for the faith in 1607, had been received into the Confraternity of the Holy Rosary by a Father Halaghan and that the feast of Rosary Sunday was kept at his castle. In 1622, there were six fathers living in community under Father Bernard O’Brien, the prior, uncle of Dr. Terence Albert O’Brien, the martyr. In 1629, there were three fathers there, with four students and two laybrothers.

        In 1644, it was ordered by the provincial chapter, that this house should be made into a general house of studies. Terence Albert O’Brien, who was martyred in 1651, after the siege of Limerick, was twice prior of the community. During the Cromwellian regime, we find that the fathers still remained in the city, for, in 1652, Father Thadeus O’Cahessy and Fathers William and John Fitzgerald died of the plague there. In the same year, Father John Cullen, O.P., according to the White MSS., was put to death for the faith in Limerick, and we learn from the Rinuccini MSS. that Father David Roche was sent as a slave to the Barbadoes. An inscription on a chalice .of this period still in use runs thus : Orate, fro anima Patritii Sarsfield et Elenora White qui hunc calicem fieri fecerunt 1640. Spectat ad conventum Sti. Salvatoris Lims. Ord. Praed.

        Some of the fathers remained in Limerick after 1698, in spite of the edict of expulsion, and in the early part of the eighteenth century began to form a community. Local tradition says that they used a large room in a house as an oratory.

        Some Augustinians came to Limerick later on and opened a chapel, but the Dominicans and Franciscans, previously established there, were displeased with the admission of a new Order, which deprived themselves of their scanty means of support. On Jan. 14, 1734, they besought Dr. O’Keeffe, the bishop, to institute an inquiry to ascertain if the Augustinians could prove they had ever had formerly an establishment in the city.

        There is a great discrepancy between Ferrar and Dr. Carbery, regarding the date of the opening of the Dominican chapel in Fish Lane. The former gives the date in his History of Limerick, pub lished a few years later, as 1780, while Dr. Carberry in his Chrono logical Account, etc., puts the opening of the chapel as far back as 1735

        We take the following entries from the Chronological Account of the Dominican Convent, Limerick, compiled by Dr. Carbery, O.P., late bishop of Hamilton, Canada :
        ” About 1735, they settled down immediately at the refe of a house belonging to the Roche family, in Mary Street. Here they built a chapel, over which they made a dwelling, or small convent, the entrance to which was in Fish Lane. It was called the Friary of Fish Lane. This chapel was erected immediately behind Mr. Roche’s house, and as it were, under cover of the same, as can be seen at the present day. Doubtless this was arranged for the purpose of escaping the rigour of the penal laws, at that time in full force. The chapel was a parallelogram about sixty feet long, and thirty broad. It was decorated in rather good taste. There were galleries all round, supported by accurately elaborated Corinthian pillars. The altar consisted of an entablature supported by columns of the same style. The painting over the altar was a crucifixion.

        “The only article of furniture belonging to the original church of St. Saviour that was to be found in this chapel, was the oak statue of the Virgin and Child, which was made in Flanders in the early part of the seventeenth century, and which, after the final destruction of that church, was buried in the ground for nearly a century. As soon as the fathers had their new place of worship completed, they brought in their dear old statue of our Lady, and set it up in a shrine prepared at the Epistle side of the altar, where it continued to be an object of tender devotion to the faithful, who were ever alive to the pious traditions of the Fathers of the Rosary, as the Dominicans were then frequently called. It is said that many great graces were obtained from God by the pious clients of Mary, who made their devotions before this shrine.

        ” 1765. Father M. P. M-cMahon, master in theology, and a son of this house, made his studies in Lisbon, and having returned to Ireland, discharged the duties of Apostolic Missionary for many years with great fruit in his native city. He had been prior frequently. He was appointed by Pope Clement XIII. to the bishopric of Killaloe, in place of Right Rev. William O’Meara, lately deceased. Dr. McMahon was consecrated in the parish chapel of Thurles, on the 4th of August, 1765, by the Most Rev. James Butler, archbishop of Cashel, assisted by Dr. O’Kearney, of Limerick, and Dr. de Burgo, O.P., of Ossory.

        ” 1814. Father Joseph Harrigan was made prior at this time. The new prior, finding the old chapel in Fish Lane insufficient for the ‘wants of the increasing congregation, and at the same time showing great signs of decaj’, got from Edmond Henry, Earl of Limerick, on a lease of lives, renewable for ever, at the yearly rent of 54 173. 8d., the plot of ground on which the present church is built, and which in those days was called South Prior Lands. Here Father Harrigan began the work of building the present church, which at that time was considered a marvel of architectural splendour.

        ” 1815. On the 27th of March (Easter Monday), the first stone of the new church was blessed and placed by the Right Rev. Dr. Tuohy, bishop of Limerick, attended by the clergy, and by the Mayor, John Vereker, Esq., with Sheriffs and Corporation in’ regalia.

        ” 1816. The church was solemnly consecrated by the Right Rev. Dr. Tuohy, on the 6th of July this year, with the unctions and blessings of the Pontifical, He was assisted in the solemn rite by the bishops of the province, the warden of Galway, Dr. French, O.P., afterwards bishop of Kilfenora, and a vast number of the clergy. The consecration sermon was preached by the Very Rev. Father John A. Ryan, prior of Cork. Father Ryan was a native of Limerick, and a son of this convent.

        ” The anniversary of this solemn consecration is celebrated each year on the 6th of July by an office and Mass and Octave. Father Harrigan and his community brought their dear old statue of our Lady to the new church, where it still remains, to the great delight of the faithful.

        ” 1837. On the 27th of August, of this year, the Rev. Father P. R. Griffith, a son of this convent, was consecrated as vicar-apostolic of the Cape of Good Hope, by the Most Rev. Dr. Murray, arch bishop of Dublin. The consecration took place in Townsend Street chapel, Dublin. Father Griffith was born in Limerick, on the 18th October, 1798 ; at the age of sixteen he went to the novitiate in Lisbon ; after making his profession, he proceeded to Rome, where he made his studies at San Clemente. Being ordained priest, he returned to his native convent where he soon became distinguished as a preacher, and after some time was assigned to Dublin, where he remained until his consecration. His zeal was specially remark able in the awful years of the cholera, 1830 and 1831. He arrived in Cape Town in April, 1,838. He was accompanied by two priests, Father Bourke, O.S.F , and Father Connolly, O.P., good and zealous missionaries, who did much in the cause of religion in the infant church of South Africa.”

        1859. Father James Joseph Carbery, from whose annals we have taken the preceding entries was elected prior this year, and soon after his installation began the work of improvement in the church which was almost equivalent to rebuilding.,

        1874. Father William O’Carroll, formerly a member of this community, was appointed coadjutor to the archbishop of Port-of-Spain, Trinidad, where he died in 1880.

        1883. Dr. Carbery, who did so much for the improvement of the church, was appointed bishop of Hamilton, Canada. While paying a visit to Ireland in 1887, he died in Cork on December 19th, and was buried in the little convent cemetery in Limerick.

        St Saviour’s Limerick
        Christian Dating Sites

        Image by Fergal of Claddagh
        ST. SAVIOUR, LIMERICK.

        FOUNDED in 1227. According to the ancient calendar of the abbey, from which Father Quirke, prior of the community, took extracts in 1627, the founder was Donough Carbreagh O’Brien, King ot Munster. On the other hand, as we shall see later on, Edward I. claimed that his own ancestors were the founders. The ancient calendar of Limerick is corroborated by the ancient Registry of the Friars Preachers of Athenry, which also states that Donough Carbreagh O’Brien was the founder of our abbey in Limerick. Father Quirke’s account, which we shall have occasion to quote several times, is embodied in two MSS. in the British Museum. It was probably written, judging from the phrase ut antea ad dominationem vestram scripsi and other internal evidence, for Sir James Ware, who was then making his researches into the monastic antiquities of Ireland. Though most of it is confessedly taken from the ancient calendar of the Dominican house in Limerick, other items of information regarding the abbeys of Tralee, Cashel, Youghal and Cork, are added, evidently from other sources.

        The following is the translation of Father Quirke’s account, as far as regards Limerick :

        ” 1227. The first founder of the Dominican abbey in Limerick was Donough Carbreagh O’Brien, who asked St. Dominic himself for some friars for the purpose of preaching among the Irish. This Donough O’Brien, as appears from the old calendar of the martyr ology of the said abbey, died on the eighth of May, 1241.
        ” So that, between the confirmation of the Dominican Order (which was confirmed by Honorius III., the supreme pontiff, in 1216), and the death of the said founder, there were twenty-five years.
        ” Regarding the founder, the following lines were inscribed in the margin after the last day of the aforesaid month :
        ” Here lies Donogh Carbreagh O’Brien, a valiant Leader in arms, Prince of Thomond, made a Knight by the King of England, who built the Church of the Friars of the Order of Preachers, who died on the eighth day of March, 1241. On whose soul may the Lord have mercy. Amen. Let each devoutly say a Pater and Ave.”

        The assertion made by Edward I., that his ancestors were the founders may be reconciled with the foregoing, on the supposition that O’Brien built the church and the King (Henry III.), the abbey; or O’Brien may have built all and the Kingjnay have given the site. The site was probably given by the King, as O’Brien, though Lord of Thomond, had no jurisdiction within the city, which, having no charter at the time, was governed by an English provost for the King. It is also probable that the King built the abbey, both from, the use of the word “house” and also because the inscription on O’Brien’s tomb mentions merely the building of the church.

        The abbey, unlike most of the other foundations, was situated within the city walls. It was to the east side, not far from King John’s Castle, adjoining the city wall.

        The abbey, in ancient times, was a favourite place of burial, and, amongst others, eight bishops were buried here, viz., Hubert de Burgh, bishop of Limerick, in 1250; Donald O’Kennedy, bishop of Killaloe, in 1252; Christian, bishop of Kilfenora, in 1254; Matthew O’Hogan, bishop of Killaloe, in 1281; Simon O’Currin, bishop of Kilfenora, in 1303 ; Maurice O’Brien, bishop of Kilfenora, in 1321 ; Maurice O’Grady, archbishop of Cashel, in 1345 ; Matthew Magrath, bishop of Kilfenora, in 1391.

        Six of these prelates are commemorated in the following Latin verses, inscribed on their sepulchral monument formerly existing in the church, and translated by Father Quirke from the old calendar, in which he found them placed after the Rule of St. Augustine :

        Senos pontifices in se locus claudit iste,
        Illis multiplices, Te posco, prsemia, Christe.
        Omnes hi fuerant Fratrum Laris hujus amici ;
        Hubertus de Burgo, prsesul quondam Limerici ;
        Donaldus, Matthseus, pastores Laonenses ;
        Christianus, Mauritius, Simon quoque Fenaborenses.
        Ergo, benigne Pater, locus hos non comprimat ater.
        Qui legas ista, PATER dicas et AVE reboa ter,
        Centum namque dies quisquis rogitando meretur
        Detur ut his requies, si pura mente precetur.
        Qui legis hos versus, ad te quandoque reversus,
        Quid sis et quid eris animo vigili mediteris ;
        Si minor his fueris seu major eorumve sodalis,
        Tandem pulvis eris, nee fallit regula talis.

        Harris, the historian, gives the following translation : “
        Six prelates here do lie, and in their favour, I beg your friendly prayers to Christ our Saviour ; Who in their lifetime for this House did work, The first of whom I name was Hubert Burke Who graced the See of Limerick, and Matthew, With Donald, bishops both of Killaloe ; Christian and Maurice I should name before, And Simon, bishops late of Fenabore. Therefore, kind Father, let not any soul Of these good men be lodged in the Black Hole. You, who read this, kneel down in humble posture, Bellow three AVES, say one PATER NOSTER. Whoever for their souls sincerely prays, Merits indulgence for an hundred days ; And you, who read the verses on this stone, Bethink yourself and make the case your own. Then seriously reflect on what you see, And think what you are now and what you’ll be. Whether you’re greater, equal, less, you must, As well as these, be crumbled into dust.”

        The absence of any mention in the verses, of the last two bishops who were buried in St. Saviour’s, leads us to conclude that the inscription belonged to the early part of the fourteenth century. Father Quirke shows from the old calendar that the O’Briens had their place of sepulture in the abbey, as well as several other families, such as the Macnamaras, the Ryans and the Roches. Many also of the Geraldines were buried here, and the friars were bound to an anniversary mass for James Fitz-John, earl of Desmond, who died in 1462 and was buried here, and whom they regarded as their second founder.

        Provincial chapters were held here in 1279, 1294, an d 1310.

        1285, June 30. The King to his Justiciary of Ireland and the treasurer of Dublin for the time being.
        Having, ere he assumed the reins of government, granted to the Dominican friars of Dublin, Cork, Waterford, Limerick and Drogheda, 25 marks a year, at the exchequer of Dublin, the King, for the affection which he bears to the friars of Limerick, which house was founded by the King’s ancestors, wishes himself to amplify this grace to them and to the friars aforesaid of Dublin, Cork, Waterford and Drogheda. He therefore grants to the use of the friars of Limerick 10 marks (a year), beyond the 25 marks a year, to be received at the exchequer, etc.

        These royal alms were made from this time forward for the next two centuries, and ” liberates” were issued from time to time when they got into arrears.

        About the middle of the fourteenth century, Martin Arthur built a splendid peristyle of marble to the church. -Arthur MSS.

        In 1369, the city of Limerick was burnt by the Men of Thomond (Annals of Ulster}, and in the following year, great efforts were made by the citizens to rebuild the city. For this purpose 1,050 ash-trees were bought by the Corporation from the friars. Payment, however, was delayed and, in 1385, a “liberate” was issued for /i7 us. 8d., arrears due to the friars for ” 1,050 ash-trees, for repair ing and rebuilding the city of Limerick, after it had been burnt by McFinan and his accomplices.” Close Rolls, 8 Ric. II. Not long after the fire, the Corporation received from Edward III. the lands of Moyneter, Corbally, for the purpose of putting the fortifi cations of the city in repair. Now although the abbey, which adjoined the city walls, forming in fact a part of the encircling fortifi cation, was then almost in ruins, the Corporation were unwilling to allow them any part of the grant. The friars thereupon appealed to Parliament with the result that on Feb. i, 1377, Edward III. issued a mandate to the mayor and bailiffs of the city, enjoining them to pay the friars forty shillings yearly out of the grant.

        1399. In the month of September, an annual pension of thirty marks was granted to the friars.

        In 1504, this community accepted the Regular Observance and in 1509, was formed with the communities of Youghal, Cork and Cole raine, into a “Congregation of Regular Observance.” From this time forward they were usually known by the name of the “Black Friars Observant of Limerick.”

        1541. Father Edmond was prior at the time of the general suppress ion, when he was found in possession of a church, steeple, dormitory, three chambers, a cemetery, sundry closes containing an acre and a half, etc., etc. The site was valued at two shillings and the garden and land at five and twopence, yearly.

        1542, Feb. 13. There was taken from the Black Friars of Limerick, three showes [reliquaries], weighing ten ounces, with divers stones, the value of which the Commissioners state they could not tell, four stones of crystal, bound with silver, weighing ten ounces, and four score pound weight of wax, being in the said church, and iron to the sum of twenty stone and above.

        1543, June 7. Grant to James Fitzgerald, earl of Desmond, of the site of the monastery of Friars Preachers Observant, or Black Friars of Limerick, with land called Corlbrekke and other appurtenances. The abbey at the time of the suppression was in possession of the fishery of the salmon-weir, and St. Thomas’s Island and the land near Parteen, called Monabrahir, belonged to it.

        Early in the reign of Queen Elizabeth, the earl forfeited the abbey to the Crown, on account of having given it back to the friars in Queen Mary’s time, as shown by the following :

        1569 ” Also to entitle the Queen to St. Dominick’s Abbey, in the city of Limerick, there being no ground belonging to it but garden rooms. It was given to the Earl of Desmond, but he gave it to the friars in Queen Mary’s time, and therefore to be now entituled to the Queen’s Majesty’s use. It is the only meet place for the Lord President in that city.
        This suggested forfeiture was evidently made soon after, for, in 1572, when a list was made out of Desmond’s lands and possessions, the abbey itself was excepted from them, though its appurtenances were still considered part of his inheritance.

        1589. Oct. 22. Grant to Robert Ansley, Esq., of the Dominican Friary in Limerick.

        1600. James Gould, who died this year, was in possession of the abbey.

        It is difficult to form an opinion from the scant records that remain as to whether the succession of fathers was kept up in Limerick, after the suppression in the sixteenth century. The possession by the fathers in 1627 of the old calendar of the abbey inclines us to the opinion that it was. Father Quirke speaks of a Father David Browne, doctor of divinity, in this convent, who had been sent by Henry VIII. to Italy as his envoy on State affairs, and he adds that after the suppression he returned to Limerick and peacefully ended his life amongst his brethren. We know from the registers of the Order that he was Provincial in 1548, for in that year he received faculties from the General for receiving apostates back to the Order.

        We have no record from this time till the beginning of the seventeenth century, when we find that Sir John Bourke of Brittas, who was executed for the faith in 1607, had been received into the Confraternity of the Holy Rosary by a Father Halaghan and that the feast of Rosary Sunday was kept at his castle. In 1622, there were six fathers living in community under Father Bernard O’Brien, the prior, uncle of Dr. Terence Albert O’Brien, the martyr. In 1629, there were three fathers there, with four students and two laybrothers.

        In 1644, it was ordered by the provincial chapter, that this house should be made into a general house of studies. Terence Albert O’Brien, who was martyred in 1651, after the siege of Limerick, was twice prior of the community. During the Cromwellian regime, we find that the fathers still remained in the city, for, in 1652, Father Thadeus O’Cahessy and Fathers William and John Fitzgerald died of the plague there. In the same year, Father John Cullen, O.P., according to the White MSS., was put to death for the faith in Limerick, and we learn from the Rinuccini MSS. that Father David Roche was sent as a slave to the Barbadoes. An inscription on a chalice .of this period still in use runs thus : Orate, fro anima Patritii Sarsfield et Elenora White qui hunc calicem fieri fecerunt 1640. Spectat ad conventum Sti. Salvatoris Lims. Ord. Praed.

        Some of the fathers remained in Limerick after 1698, in spite of the edict of expulsion, and in the early part of the eighteenth century began to form a community. Local tradition says that they used a large room in a house as an oratory.

        Some Augustinians came to Limerick later on and opened a chapel, but the Dominicans and Franciscans, previously established there, were displeased with the admission of a new Order, which deprived themselves of their scanty means of support. On Jan. 14, 1734, they besought Dr. O’Keeffe, the bishop, to institute an inquiry to ascertain if the Augustinians could prove they had ever had formerly an establishment in the city.

        There is a great discrepancy between Ferrar and Dr. Carbery, regarding the date of the opening of the Dominican chapel in Fish Lane. The former gives the date in his History of Limerick, pub lished a few years later, as 1780, while Dr. Carberry in his Chrono logical Account, etc., puts the opening of the chapel as far back as 1735

        We take the following entries from the Chronological Account of the Dominican Convent, Limerick, compiled by Dr. Carbery, O.P., late bishop of Hamilton, Canada :
        ” About 1735, they settled down immediately at the refe of a house belonging to the Roche family, in Mary Street. Here they built a chapel, over which they made a dwelling, or small convent, the entrance to which was in Fish Lane. It was called the Friary of Fish Lane. This chapel was erected immediately behind Mr. Roche’s house, and as it were, under cover of the same, as can be seen at the present day. Doubtless this was arranged for the purpose of escaping the rigour of the penal laws, at that time in full force. The chapel was a parallelogram about sixty feet long, and thirty broad. It was decorated in rather good taste. There were galleries all round, supported by accurately elaborated Corinthian pillars. The altar consisted of an entablature supported by columns of the same style. The painting over the altar was a crucifixion.

        “The only article of furniture belonging to the original church of St. Saviour that was to be found in this chapel, was the oak statue of the Virgin and Child, which was made in Flanders in the early part of the seventeenth century, and which, after the final destruction of that church, was buried in the ground for nearly a century. As soon as the fathers had their new place of worship completed, they brought in their dear old statue of our Lady, and set it up in a shrine prepared at the Epistle side of the altar, where it continued to be an object of tender devotion to the faithful, who were ever alive to the pious traditions of the Fathers of the Rosary, as the Dominicans were then frequently called. It is said that many great graces were obtained from God by the pious clients of Mary, who made their devotions before this shrine.

        ” 1765. Father M. P. M-cMahon, master in theology, and a son of this house, made his studies in Lisbon, and having returned to Ireland, discharged the duties of Apostolic Missionary for many years with great fruit in his native city. He had been prior frequently. He was appointed by Pope Clement XIII. to the bishopric of Killaloe, in place of Right Rev. William O’Meara, lately deceased. Dr. McMahon was consecrated in the parish chapel of Thurles, on the 4th of August, 1765, by the Most Rev. James Butler, archbishop of Cashel, assisted by Dr. O’Kearney, of Limerick, and Dr. de Burgo, O.P., of Ossory.

        ” 1814. Father Joseph Harrigan was made prior at this time. The new prior, finding the old chapel in Fish Lane insufficient for the ‘wants of the increasing congregation, and at the same time showing great signs of decaj’, got from Edmond Henry, Earl of Limerick, on a lease of lives, renewable for ever, at the yearly rent of 54 173. 8d., the plot of ground on which the present church is built, and which in those days was called South Prior Lands. Here Father Harrigan began the work of building the present church, which at that time was considered a marvel of architectural splendour.

        ” 1815. On the 27th of March (Easter Monday), the first stone of the new church was blessed and placed by the Right Rev. Dr. Tuohy, bishop of Limerick, attended by the clergy, and by the Mayor, John Vereker, Esq., with Sheriffs and Corporation in’ regalia.

        ” 1816. The church was solemnly consecrated by the Right Rev. Dr. Tuohy, on the 6th of July this year, with the unctions and blessings of the Pontifical, He was assisted in the solemn rite by the bishops of the province, the warden of Galway, Dr. French, O.P., afterwards bishop of Kilfenora, and a vast number of the clergy. The consecration sermon was preached by the Very Rev. Father John A. Ryan, prior of Cork. Father Ryan was a native of Limerick, and a son of this convent.

        ” The anniversary of this solemn consecration is celebrated each year on the 6th of July by an office and Mass and Octave. Father Harrigan and his community brought their dear old statue of our Lady to the new church, where it still remains, to the great delight of the faithful.

        ” 1837. On the 27th of August, of this year, the Rev. Father P. R. Griffith, a son of this convent, was consecrated as vicar-apostolic of the Cape of Good Hope, by the Most Rev. Dr. Murray, arch bishop of Dublin. The consecration took place in Townsend Street chapel, Dublin. Father Griffith was born in Limerick, on the 18th October, 1798 ; at the age of sixteen he went to the novitiate in Lisbon ; after making his profession, he proceeded to Rome, where he made his studies at San Clemente. Being ordained priest, he returned to his native convent where he soon became distinguished as a preacher, and after some time was assigned to Dublin, where he remained until his consecration. His zeal was specially remark able in the awful years of the cholera, 1830 and 1831. He arrived in Cape Town in April, 1,838. He was accompanied by two priests, Father Bourke, O.S.F , and Father Connolly, O.P., good and zealous missionaries, who did much in the cause of religion in the infant church of South Africa.”

        1859. Father James Joseph Carbery, from whose annals we have taken the preceding entries was elected prior this year, and soon after his installation began the work of improvement in the church which was almost equivalent to rebuilding.,

        1874. Father William O’Carroll, formerly a member of this community, was appointed coadjutor to the archbishop of Port-of-Spain, Trinidad, where he died in 1880.

        1883. Dr. Carbery, who did so much for the improvement of the church, was appointed bishop of Hamilton, Canada. While paying a visit to Ireland in 1887, he died in Cork on December 19th, and was buried in the little convent cemetery in Limerick.


        Christian Dating Service Related Info

          Cool Christian Dating Sites images

          Some cool Christian Dating Sites images:

          Fort San Pedro
          Christian Dating Sites

          Image by Erick )
          Cebu metamorphosed in more ways than one, but always for the better. From a sleepy fishing village to a fledging trading port in 1521, from the first Spanish settlement named Villa del Santisimo Nombre de Jesus in 1575 to a municipality in 1901, Cebu finally became a chartered city on February 24, 1937. Being the first and oldest city in the country, ante-dating Manila by 7 years, having the oldest school and oldest street and being the cradle of Christianity in the Far East (i.e. Magellan’s cross planted in Cebu as a symbol of natives embracing the Christian faith), Cebu is replete with historical first’s.

          The streeets of Tres de Abril and V. Rama were the sites of a fierce battle on April 3, 1898 when General Leon Kilat of Bacong, Negros Oriental spearheaded the revolution against Spanish colonialism. The Spaniards sought refuge at the Fort San Pedro and three days of relentless attacks would have spelledd victory for the rebels were it not for the propitious arrival of the Spanish armada.

          Miguel Lopez de Legazpi then urged his men to construct the oldest and smallest fort in the country: Fort San Pedro. As Spain intensified its colonization efforts, indifnant islanders showed opposition by way of intermittent attacks against the colonizers. Thus the rebellion paved the way to the construction of Fort San Pedro, a Spanish military stronghold.

          Fort San Pedro
          Christian Dating Sites

          Image by Erick )
          Cebu metamorphosed in more ways than one, but always for the better. From a sleepy fishing village to a fledging trading port in 1521, from the first Spanish settlement named Villa del Santisimo Nombre de Jesus in 1575 to a municipality in 1901, Cebu finally became a chartered city on February 24, 1937. Being the first and oldest city in the country, ante-dating Manila by 7 years, having the oldest school and oldest street and being the cradle of Christianity in the Far East (i.e. Magellan’s cross planted in Cebu as a symbol of natives embracing the Christian faith), Cebu is replete with historical first’s.

          The streeets of Tres de Abril and V. Rama were the sites of a fierce battle on April 3, 1898 when General Leon Kilat of Bacong, Negros Oriental spearheaded the revolution against Spanish colonialism. The Spaniards sought refuge at the Fort San Pedro and three days of relentless attacks would have spelledd victory for the rebels were it not for the propitious arrival of the Spanish armada.

          Miguel Lopez de Legazpi then urged his men to construct the oldest and smallest fort in the country: Fort San Pedro. As Spain intensified its colonization efforts, indifnant islanders showed opposition by way of intermittent attacks against the colonizers. Thus the rebellion paved the way to the construction of Fort San Pedro, a Spanish military stronghold.


          Christian Dating Service Related Info

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