Thursday, December 30, 2010

Kidney Cancer Causes More Condition_symptoms

GOOD YEAR


This year, we took a canvas immaculate as snow
to chew each passing day
in soft pastel colors, warm and radiant, luminous and magical.
You simply contemplate from time to time,
for this new year bring you
health, love, friendship, happiness, bliss, joy
iridescent and your days as a masterpiece.
These are our dearest wishes.
We embrace you strong!

Aby and Melusine

Wednesday, December 29, 2010

Jeffy Hardy Birthday Cake

Christian Thought: "By your incarnation, You have become accessible to us for us to embody your divine life and spread your heavenly kingdom ..."


Here is a Christian thought that God my heart starts to my friends on the Net:

By your incarnation, You have become accessible to us for us to embody your divine life and spread your heavenly kingdom on earth


" Jesus said: It is so long that I'm with you, and you do not know me, Philip? Whoever has seen me has seen the Father, how can you say, Show us the Father? ... Verily, verily I say unto you, whoever believes in me will also do the works that I do, and it will be bigger, because I go unto my Father, and whatever you ask in my name I do, that the Father may be glorified in the Son. If you ask anything in my name, I will do "(John 14: 9, 12-14) .

Send this prayer to Him who exists from eternity and is now focused on our :

"Lord Jesus Christ, that there are now over two thousand that you are the Creator and Eternal Word of God took flesh in a human body to come and live among us on earth. By your incarnation, you came into the world to bring salvation, forgiveness of sins and eternal life to all those who believe in you. You came to reconcile us with God our Creator, you are the eternal Word and Son. For you, God tore the heavens to come into our world and make it accessible to all, to be within the reach of all mankind (Job 23: 3; Isaiah 63: 19; Matthew 1: 21; John 1: 1-18; 14: 9; 2 Corinthians 5: 18,19; Philippians 2 :6-8 Hebrews 1 :1-4; 1John 1 :1-3). For you, God is no longer inaccessible heights. He is now with us, among us, in us. He lives with humans for us to make appropriate responses to our concerns. You're all ready eyes, ears, hands and heart of each of those who really thirst for God close, living and acting. You are Emmanuel, God with us. You're real in our lives and our eternity. When you are received in a heart, you make it the seat of God, your house by your Spirit. You transformed the life of the person who welcomes you into his heart and you will positively impact its community with the values of your heavenly kingdom arising from daily life of the person whose life is steeped in your privacy. This person becomes the manifestation of God's works are now in the hands of humans who can live and breathe the oxygen of love and peace of God that puts an end to hostility and conflict and war between individuals and within communities and between nations. For where your love and forgiveness are sown, there is peace between man and his Creator and men together with results beneficial to the environment and development of their nation. By your incarnation, You have become accessible to us for us to embody Thy divine life and spread your heavenly kingdom on earth. You want to see us live as citizens of your kingdom. Be proud to be citizens of the Kingdom of heaven on earth on a mission. Implement the hello received from you, translate into the concrete of the day what our faith in you already know because you act in us and give us both strength of will as acting (Philippians 2:13,14) . You want to see us live your life in this world and show the values of our new membership being citizens of your kingdom. That is our calling as your disciples, this is the call that you sent us by inviting us to come to you and you receive as Savior and Lord of our lives. Your presence, Lord Jesus Christ is life, love, peace and the lever of a certain development of peoples and nations. Those who've received welcoming you into their hearts, you want to see them live your life in their communities and allow God to move through them to bring love, peace and comfort in all layers of societies humanities. Lord Jesus Christ is to you that our world needs most, not as a dead letter but your dynamic and full gospel believed and lived by those who profess to be your disciples. Thus we permit you to make responses that fit the needs of our fellows, both spiritual and physical materials. Your light dispels our darkness, that your joy away our sadness, your presence puts an end to our worries and anxieties because your life is stronger than death. No need to seek God very far into the unknown while by thee, O Lord Jesus Christ, He is near us. That's why you said to Philip, one of your disciples who asked you to show them God the Father: " Jesus said: It is so long that I'm with you, and you do not know me, Philip ! Whoever has seen me has seen the Father, how can you say, Show us the Father? ... Verily, verily I say unto you, whoever believes in me will also do the works that I do, and it will be bigger, because I go unto my Father, and whatever you ask in my name, I do, that the Father may be glorified in the Son. If you ask anything in my name, I will do "(John 14: 9, 12-14) . Lord Jesus Christ, you come in the world, the Kingdom of God manifests on earth since the first Christmas night in Bethlehem where you were received in a stable and laid in a manger (Matthew 1: 18-25, Luke 2 :1-52). You ask those who've given their heart and who have become your disciples by faith they have placed in your person and your work, live and express concretely the values of your heavenly kingdom on earth everyone in the community, so to hinder expansion and domination of the forces of darkness and destroy their power and free the captives (Luke 4 :16-21). Lord Jesus Christ, to live your heavenly kingdom on earth, and the manifest is not done with the use of combat arms and human destruction, they are light or heavy weapons, but with the most powerful weapon ever known to the world what the LOVE with ammunition FORGIVENESS and ACCEPTANCE neighbor, our fellow, to spread PEACE the JOY and HAPPINESS for someone who has been accepted as for him who uses it. Yes, you want to see us fully live your life in our daily lives, we leave you to be in shape in your image and reflect your heavenly kingdom that shines brightly through, we for the sake of all those around us. You want to continue to walk in our world through our feet, act to do good through our hands, and speak to comfort the afflicted through our mouth that you also want to use to proclaim the Gospel of thy heavenly kingdom in the world to bring every human being to reconciliation with God the Creator who loves with an everlasting love and this came into this world incarnate and gave his life to save us and give us eternal life, we who believe in his name. Already, you want to see us now rejoice in the eternal life that we have in you today while living on earth and is the pledge that we reserve you in eternity. Yes, Lord Jesus Christ, thou art our Master and you want to see your followers that we not only know your teaching, but also live your life and rejoice in the happiness that you reserve for those who do your will and follow your traces allowing your Holy Spirit to live your life in them (John 13 :13-17; Galatians 5: 22). Yourself Jesus Christ, coming into the history of mankind by your incarnation and your life lived on earth, you have not only taught a doctrine, a theory in the laboratory out of touch, but you have shown the world what the life of God in man. Your doctrine in tune with your life and it was your life. Your life was a demonstration of your natural and obvious doctrine. Doctrine and life are harmoniously united in you because the truth was never a theory for you, but always found expression in your acts to the next. You do not ask less of us now thy disciples as those who have followed you when you walked in the streets of Nazareth, Jerusalem and all the villages and all cities of Palestine that is there that more than two thousand years now. You do not offer us a cheap Christianity where one can easily become a Christian without being more advanced than the devil, he the father of lies and liars all, for he is a murderer and the agitator and instigator of the unrest of the murders and all the inhumane treatment of human beings that you created in your image. Lord Jesus Christ, you also disapprove of seeing some other claiming your authority, boast of being in the right doctrine, according to scriptural doctrines and principles, whereas in reality and daily practices they live far from the truth they preach, teach and defend. You have a horror of the Christians who are bleached tombs and you will vomit all hypocrites who deny the facts in your gospel say they believe. If you have not spared the Pharisees at the time of your earthly life by criticizing their hypocrisy, they who were supposed to be masters and theologians of the revealed Word and religious laws, you will spare no fewer new types of Pharisees of today as beyond religious clothing, fine evangelical biblical names and displayed the great buildings of worship, luxury chairs, fine sermons, prayers to lift the roof and the atmosphere stifling Christian piety and devotion if it does the same not replaced, you see the dry bones and decaying corpses in tombs bleached because they lack the essential interests you most: the good fruit produced in the lives of believers with your Spirit (Galatians 5: 22), a manifestation of your life is the reflection of your heavenly kingdom on earth. That's why you blame more severely new types of Pharisees today because they are inexcusable because they are grown in religious terms because with all the revealed Word, the Old and New Testament and writings of the Fathers of the Church of the first century to today and they are more civilized with the culture of the heavenly kingdom within reach of their hand, because thou hast put thy Holy Spirit available to every Christian believer to write your gospel to our heart the values of civilization thy heavenly Kingdom to make our lives a living Gospel call to transform all the cultures of this world, and you can understand that your revelation is a dead letter and can not accept that your Holy Spirit is reduced to being confined in fridges stone to freeze them instead of being welcomed into hearts of flesh that He may accomplish his work to convince of sin, his work of sanctification and his work of fullness and abundant life in God bearing the fruit of thy heavenly kingdom only able to give credibility to the reality of your existence in life and in a church because they are not Christian theories without any applications in the life of believer and no impact on those around him that will convince the world of your reality. You can not tolerate to see that those who say they have received your Holy Spirit to act contrary to the provisions inspired by the same Holy Spirit in Holy Scripture and which are worse than those who do not even have them on privilege to know you and you receive in their life and who does not know that this possibility exists that you could come and live a human life by your Holy Spirit and make your temple and live your life the same as you lived on earth in flesh and thy body which echo the Gospels. Therefore, the Lord Jesus Christ, you vomit up all new types of Pharisees ignoring labels with religious connotations, biblical and evangelical as for you, your true followers are identified by their fruits which are thy likeness that is the mark of originality of belonging to your reality. You have nothing to do with decorative effigies are soulless, announcing a reality they are incapable of living as having denied its reality, which made its bottom, and gutted, keeping only the theory about him, his lifeless inert form. It is also where new types of Pharisees you say the last day, as you do with the revelation to your servant John: "Outside are dogs, sorcerers, fornicators, murderers, and idolaters, and whosoever loveth and lies! "(Apocalypse 22: 15), because:" ... the cowardly, unbelieving, abominable, murderers, the idolaters and all liars, their part in the lake which burns with fire and brimstone This is the second death "(Apocalypse 21: 8). That's why you can not give your deposit to be baptized as unconverted, unrepentant as unruly participate at your table for communion with your Holy Supper, that officials who live in sin be applauded, encouraged and promoted, as that teach love and forgiveness are ruthless towards their fellows, that the faith of the faithful is in full contradiction with the actions they take. Yes, you have nothing to do with believers whose faith is dead and who like to practice the works of darkness. For even if the works of life and love We do not save, they demonstrate the existence of a genuine saving faith, and intellectual adherence to a theory, also biblical and evangelical as it is, we do not guarantee the salvation of advantage if it does not find its application in the believer's life and his relationships with others (Jacques 2 :14-26). True faith is real, alive and vibrant in your person and your work, Lord Jesus Christ and can not fail to produce fruit, works to your likeness, you the divine source of supply, and your Life is the ultimate model for all true Christians (John 15 :1-17, Galatians 5: 22 ; Ephesians 2 :8-10; Hebrews 13: 20,21; 1Peter 2: 12). Lord Jesus Christ, help me to get up when I fall, to attach myself to you every day more and more, for it is a permanent threat to every faithful believer to switch to fall prey to the enemy our souls and become one of its new types of Pharisees, because I recognize that I am not better than others, and as your servant Paul so aptly said: "I am the chief of sinners" (1Timothy 1: 15) and only your grace has made me who I am today , one of your beloved who is trying with the help of your Holy Spirit, to follow you, sometimes by trial and error, and seek to be like you by allowing you to live your life in me while daring to invite others, challenges facing your Gospel in a world corrupt and destined to be one of your servants, following the example of thy servant the Apostle Paul who said: "Be imitators of me as I myself am of Christ" (1Corinthians 11: 1). For each of us, days, weeks, months and years pass and are shelled. We're getting closer every day ever closer to your return to pick us up, or the day of our departure from this world by death. The great day when each of us will make you accountable for good or evil we have done is in our body is closer today than yesterday. Blessed are those who do not blush that day. Those who not only believed in you to accept you as their Savior, but also that t'auront accepted as the Lord of their life by letting you fully live your life in them and through their lives to spread on others by becoming among them the incarnation of the gospel in its entirety within their community. I'll be happy one of those properties, not only me but several of those to whom I taught your word and your example showed life. Thou shalt keep carefully to our warehouse that day when we receive your hands our incorruptible crown of Life. The meaning of faith, is to lead us to abandon ourselves and unite us intimately with you, Lord Jesus Christ, we thus find in your death on the cross, our own death to sin, find in your resurrection from the dead, our new birth to life on high, thy heavenly kingdom, and in your ascent, now our introduction in the heavenly places for us to take our divine mandate and return to live your life Heavenly on earth as yourself has lived, and continue to make yourself known to the world by being ambassadors minus your letters of credit received from your own hands through your Holy Spirit that we have covered in your authority and your power with the mission of act like you in this world to promote your Gospel and the values of your heavenly kingdom and accomplish your work on earth (Romans 6 :6-8; 1Corinthians 12: 13; 2 Corinthians 5: 20, Ephesians 2: 6, 4: 7 -16, 6: 19,20; Colossians 2: 12). You make us your missionaries in this world and why we have you covered in your heavenly authority with a mandate evangelical, prophetic and social to do. We are in the world without being of the world, no longer living for ourselves but for you Lord Jesus Christ who took flesh, died for the forgiveness of our sins and you rose on 3 days e share with us your life of victory over evil and to equip ourselves with supernatural gifts of your Spirit to serve you in this world by living and proclaiming your Gospel of Life to make you understand the world and save a lot. You make your servants like Jeremiah in the Bible, prophets of the nations to proclaim your oracle for young and old, without shaking. For thou hast chosen for this difficult mission before they are formed in the womb and even before they were born. Because of your choice on them and the great and difficult mission entrusted to them to be accomplished among the nations and kingdoms, arms you with your Spirit for the spiritual battle and fear no one but you and you anointed their mouths with your Spirit to proclaim that only your message, the gospel of the kingdom of heaven among humans in its entirety, without distorting or altering it. Sends you to build your kingdom within nations, they are called to pull the strings of captives of the Adversary, Satan and his demons, they are called to break down the walls built by Satan and his army around cities and towns to his cause, they are called to a combat offensive against the armed forces of darkness to defeat them, destroy them and destroy their works of darkness, multiplying your works of light and thus get to build your kingdom on these territories now under your authority and where you can plant your vineyard that bears abundant fruits that are new converts in whose hearts thy Word of Life has grown and Door wonderful fruit to your glory (Jeremiah 1: 4-19, John 15 :1-27). Of those servants there, you decided that I am one of them. It's on you that I intend to accomplish this task difficult but noble. I bless thy name Eternal for having me in your grace, one of your associates, and I am happy to accompany you and make sure for the bountiful harvest that we will enter your attics, in mansions eternal as you prepare in heaven for your beloved property and happy. Lord Jesus Christ, the Lamb of God who takes away the sin of the world, your glorious name be blessed forever among thy redeemed. Amen! .

Your brother in Christ,

Pastor Samuel SANOU

http://samlouiseministere.blogspot.com/

To meet our thinking here Email: samuelouise@yahoo.fr See other thoughts: Archive on Christian thoughts or opening a link from our partners: Burkina A tour Faso partage28.com ; Thoughts of the Week cijevangile.net


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The SIM Team France, said Jan. 3, 2011:


Team France SIM thank you for your greetings on the occasion of the anniversary of the birth of our Lord and Savior and for the year 2011.

She also wish you a year under the direction of God, filled with love for God and fraternal love locally but also beyond the borders and continents in the unity of the Church of Christ of which He is the head for our good and for His glory.

With all our encouragement and our prayers for the continuation of your work and your mission.

Friendship in Christ. For the team

SIM


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Jef Vriens, Belgium, said on 3 January 2011:

Dear brother and sister

Wholeheartedly Happy New Year.
What Our Lord Jesus bless you, encourage you and show you his glory. During that year.
"N'at'Il not say," I tell you that if you think you would see the glory of God. "Mary the sister of Lazarus. Believe

to see His glory during this year.
He is alive. And king for eternity.

Wholeheartedly
Brother Jef - Sikem Foundation - Belgium.

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Rev. Jean-Marc AUSSET, France, said Jan. 3, 2011: Thoughts on

incarnation

In early 2011, it was appropriate, my dear Samuel, to recall the important fact the incarnation of God in the person of Jesus Christ, and its repercussions in the lives of His redeemed.
John the Evangelist, a close friend of Jesus Christ, the Son of God, was able to contemplate the divine virtues in everyday life expressed by his master to a degree not achieved, that of perfection.
Driven by the Holy Spirit and strengthened by what he discovered, amazed, the true nature of Jesus Christ, he will leave to posterity what sublime testimony that no man could generate at least to be the incarnation of God in the prologue of his Gospel, chapter 1 v 1-5:
"in beginning was the Word and the Word was with God and the Word was God. All things were made through Him, and nothing has been done has been done without it. In him was life, and life was the light of men. The light shines in the darkness and the darkness did not comprehend it. "
it is this great mystery of the Incarnation and how much it exceeds generosity that the human mind the boldest and most devoted to his fellows could dare imagine or conceive! He had had to do it naturally possessed a boundless love that would have enabled him to consider such a prospect, what its nature obscured by sin prevented her from conceiving.
The incarnation of God in Jesus Christ is this unprecedented act by which the great God, Creator of heaven and earth and everything that inhabits it, the God who is Spirit and Life, just to rub his creatures through a lowering breathtaking, reminding them that He is their Father and He wants more than anything, restore a relationship of love and trust their opening the path of forgiveness, salvation and life eternal.
The incarnation of God in His Son Jesus Christ is the supreme expression of a love that will show its true size in the crucifixion of the Son on Calvary's cross as an offering sacricielle for the salvation of everyone who believes. It was at that moment that combine in a unique communion between the Father and the Son, the greatest suffering, the fruits of greater love.
But the incarnation of the Son of God is also this huge miracle of his resurrection sign masterfully divine forgiveness and the prospect of eternal life offered to every soul who accepts by faith to be a beneficiary, provided it recognizes itself in a sinful act of sincere repentance.
Finally, the incarnation of Jesus Christ is also, for the believer, the reception in his heart, the Spirit of God, the Spirit of Christ, the Spirit of life and love which he must now embody the virtues. While it will not attain the perfection displayed by his master that the day of his own resurrection, but, however, every day of his life will be many opportunities to see him develop into a consecrated life.
Therefore, we are called, during this year 2011 to follow the example of one who is "the Word made flesh" and "the light of men."
Let us be lights in our dark world!
the Lord sanctifies us!
Fraternally
Jean-Marc

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Daniel HIBON, France, said the 31/12/2010: Hello

Samuel

Thanks for your last message and thought shared.
The Incarnation : It is a difficult subject! and I will offer these reflections of a Catholic cardinal (read in a recent book: "Confessions of a Cardinal")
"What God has come to incarnate in the world in the person his son?
... The incarnation of God is the irreducible specificity Christian. It means that the human condition, apparently absurd, is worthy of God.
Being Christian is not only to believe in a God of love, or even acquiesce to the articles of a creed, as is accepting the hand of God in this world ... to feel like the followers of the act of creation ... God is doing in his life the incarnation of God's tenderness for someone you knew him, it feel wearing the tenderness that God feels for each man. .. it can manifest itself in many ways, in all kinds of situaitons.
When I'm at the bedside of Poo, the old Buddhist and Asian patient who is dying of AIDS, I think I bring him the respect and tenderness of God ... "

Malagasy This photo accompanies my wishes Happy New Year 2011 to you, Louise and your children - hoping it will give us opportunities to meet again.
Sincerely
Daniel.

DSC03665

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GILLEMOTEAU Vincent, France, responded on 31/12 / 2010:


Thank you Pastor Samuel and God fills you with the wish of all His benefits more in 2011 than in 2010!
Be blessed, all in Burkina!
Vincent

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Jeanine Cros, France, replied on 31/12/2010:


Thanks Samuel for the prayer, which reminds us how much our Lord willing, in his grace, employ our people, to glorify his holy name, the land of the living. According
Os.10. 12: those who sow from justice, reap according to mercy.
Os. 6. 3. His coming is as certain as the dawn it will come as the spring rain!
Until that happy day, according to sow justice, love mercy!

Thanks for all the photos, which bring us closer to you.
May the Lord bless you extensively throughout the new year!
Fraternal affection.
Jeanine.



Saturday, December 25, 2010

Sample Church Letter To Use Church For Wedding

An ideological construction in the eleventh century: the origins of the network of bishoprics of Brittany

Since 1984 B. Tanguy asked: "how do you explain the sudden for these epithets Corisopitensis , Ocismensis , Lexoviensis , ̶ let alone Dialetensis to Alet, assimilated to the civitas of Diablintes (Jublains)? "In various medieval texts relating to the origins of bishoprics Brittany. The researcher suggested that there must be a relationship "with the questioning by the city of Tours authority on the dioceses of Dol in Brittany" [1] ; and stressed that "the resurrection of this ancient geography in the XI century e any concerted action" and she "deserves a full study" [2] .

I

If we adopt the timeline proposed by H. Guillotel [3] , short extract known as Indiculus of episcoporum depositionis [4] is The oldest document to draw up an organization of diocesan Britain to Carolingian times. According to this text Nominoë, after seizing the towns of Rennes and Nantes [5] seized the pretext of a charge of simony to remove and replace the prelates at his beck and the bishops of Alet, Leon, Quimper and Vannes: This episode proved to Breton history, fairly well documented by correspondence at the time, has been echoed in a contemporary hagiographic text, the Gesta sanctorum Rotonensium [BHL 1945], dedicated to the founder of the abbey of Redon Conwoion and his disciples [6] . Also according to the Indiculu s Nominoë was then formed by putting up seven bishoprics new episcopal sees: one at the monastery of Dol, with the status of archdiocese, the second in the monastery of Saint-Brieuc and last even * Saint-Tual Pabu [7] , seat of the Bishop of Tréguier [8] then, having thus separated the Breton bishoprics of the metropolis Tours, Nominoë had met their new owners at Dol, where he was made king. This extract and the story of much more developed Chronicon Namnetense [9] , who notes that the monastery of Dol before its erection was within the Episcopal Church of Alet [10] , carry the one and the other from a common source, whose exact nature eludes us, but H. Guillotel is the composition very controversial in the context that sees the authority of the mother Dole reduced from the years 1120, only to suffragan of St. Brieuc and Tréguier [11] . About the same time that he should place the writing of the vita of Conwoion [BHL 1946] [12] , text clearly dependent Gesta he takes the storyline, but insisted, as did the Indiculus and Chronicon on the predominant role in the Nominoë indictment Susannus bishops of Vannes and Quimper Felix ( Susannum scilicet atque Venetensem Felicem Corisopitensem [13] ).

Moreover, the facts as stated by the Indiculus and Chronicon raise many doubts about their veracity: nothing indeed in the contemporary literature on the deposition by British bishops Nominoë in 849 to support the conclusion that the seats of Saint-Brieuc and Tréguier were built during that era. In contrast, the Dol existed before that date and we know also the holder of the moment, Saloco , falsely presented here as occupying the seat of Alet: they are therefore quite five bishops who were deposed by Nominoë even if the name of the bishop of Alet eludes us. Finally, initial claims metropolitan Dol appear only fifteen years later, encouraged by Salomon of Brittany, in a context of standardization of the schism [14] .

must therefore conclude that the first picture of the bishoprics of Brittany, as contained in the Indiculus and the Chronicon has any chance to reflect, not where the Carolingian period, but rather that which prevailed when the story was written is the common source of these two texts. It is particularly noteworthy in this connection that the author has used the names of cities that were in the Notitia Galliarum to designate the springs Nominoë filed by the bishops: further Venetensis (Vannes), whose use has never lost and found forms Corisopitensis alias Coriopitensis and Oximensis alias Ocismorensis , which relate respectively here at Quimper and St. Pol de Leon [15] , to bring lessons civitas Coriosolitum (Corseul) and civitas Osismorum (Carhaix) of the Notitia [16] . As to the form Dialetensis , it is not an invention of the chronicler, as believed R. Merlet [17] or cacographie a copyist, as speculated L. Levillain [18] and F. Lot [19] : as pointed out by F. Duine, it accords perfectly with the lesson Dialetum Which decorates the name of the bishop of Alet, Martin, at the Council meeting in Chalon chaired by the legate Hildebrand in 1056. In contrast, F. Duine erred in saying that "Martin is the only prelate Alet Breton in the assembly of Chalon" [20] : is in effect on the conciliar document the name of another Martin, who signed as Bishop of Osismii ( Auximorum ) [21] which H. Guillotel showed he was the prelate who was then the headquarters of Tréguier [22] but the average vita Tugdual [BHL 8351-8352] [23] in the same time did not recognize his hero while the titular vita long [BHL 8353] [ 24] , like of vita Gildas [BHL 3541] [25] , attributed to Paul Aurelian ( quo tempore beatus Paulus [...] Ocismensem regebat ecclesiam ) [26] . On this occasion, the sacred writer develops the idea that Tugdual had succeeded Bishop of has civitas Lexoviensis , episode resulting from a misinterpretation of a passage from the vita average reading the latter text, which was the main source of his own composition, the author of the vita long assumed that the former civitas anonymous which saw themselves in the ruins Yaudet [27] Lexovium had called when he must simply understand that Tugdual on his way back from Paris to Tréguier, was hijacked by the civitas of Lisieux.

is observed on this occasion that the average vita of the saint seeks to account for different traditions : One of those traditions, apparently well known at the time to Tréguier and could have adverse consequences for the local cult, explained that Tugdual was honored at Lisieux, where they said he had passed from life to death, c ' is why the biographer, without denying the existence of a saint to worship at Lisieux, has seen fit to respond in advance and explicitly the objections of those who Lexoviensi eum in civitate obiisse dicebant [28 ] . A. La Borderie has therefore misled when he thought he recognized in this passage a interpolation of the original text of the vita average [29] : Actually, this text confirms that the author of that text, the civitas Lexoviensis which it refers to is obviously different from the Episcopal Tréguier and can not be either the Yaudet which also belongs to the diocese. No doubt there existed at least two saints Tugdual: Telling the existence of each of them as if they were episodes in the life of a single character allowed the biographer use stories that were current in Lisieux, so he was it possible to give more relief to the gesture of a saint that the Breton tradition claimed to have founded the Great Monastery Treguier and having a history of to look elsewhere rather on the side of Cornwall, where he was honored as the Tudi [30] . In any event [31] , there is no certainty that the author of the vita average, even and especially if the bishop as suggested by Martin H. Guillotel [32] , had sought to capture the benefit of Tréguier luster attached to the career of a prelate who had occupied the episcopal seat of an ancient civitas Gallo-Roman: firstly, in fact, Bishop Martin, as we have seen, had chosen early in his career, titled "bishop of Osismii" and whether to recognize in him the hagiographer, this choice clearly shows that it was no question for him of a "recovery" directly from the episcopate Tugdual in Lisieux, in which case it would obviously refers in its own titular the civitas Lexoviensis on the other hand, there is no evidence that the holy Tugdual honored at the time in Lisieux occupied the episcopal see of the place [33] , nor even that he was bishop and also the author of the vita average was shown on all these issues in a remarkable discretion.

II

It is the juxtaposition within the same act of titleholders claimed by Martin Tréguier ( Martinus Auximorum ) and Martin Alet (Martinus Dialetum ) that captures the sequence by which sees of Britain, other than those of Nantes, Rennes and Vannes for which there is no solution of continuity with the late-antique status, were enrolled in the mid- XI e century, following cities Armorican lower Empire. It is at Tréguier Martin, former chaplain of the Count of Anjou, present from 1054 with the Bishop of Angers alongside the Archbishop of Tours at the dedication of the abbey where he is qualified Cormery "bishop of the Britons" ( Martino Britannorum praesule ) [34] that returns have initiated this process to meet the requirements of the reform movement of the Church and the Papacy in effect desired limit and control erections in bishopric reserving their permission or, failing that, by conditioning their legitimacy to the existence of an ancient Gallo-Roman, which was included in the official list Notitia. The headquarters of Tréguier, resulting from a subdivision Diocesan had not received the sanction of Rome, could not therefore claim that the second solution, therefore, it remained to determine how civitas he could have obtained the legacy: not that we know precisely why the choice was finally arrested, as we have seen, on that of Osismii. If, like the bishops Leon [35] , the Bishops of Cornwall have been tempted to claim a long heritage of civitas of Osismii, as is seen in vita Menou [BHL 5931] [36] , the choice of Martin Tréguier the incentive to eventually replace their titular Cornugalliensis by Corisopitensis [37] , as previously Unknown site: its success, as evidenced by its use in vita of Conwoion, as we have seen, was the origin of the interpolation in the same period in Gesta sanctorum of the name Rotonensium Corisopiti to locate the seat of Bishop Felix [38] ; the coup, the bishops of Alet, prevented from using the tradition of Coriosolites civitas, which Yet they were the rightful heirs, have preferred to recognize the name their headquarters an avatar that of the ancient city of Diablintes, including the important capital Jublains had not known the establishment of a bishopric in the Lower Empire.

We have noted that are left in the dark origins of the diocese of Saint-Brieuc: it may be on the side of an old riding Carolingian Poitou, pagus Briocensis that the bishops had gone to find the place without any real success, a form of legitimacy [39] . Moreover, the time of the composition, in Angers, the vita the patron saint [BHL 1463-1463a] [40] is not established with certainty: JC Poulin agreed with the traditional dating to the mid-eleventh century e [41] but there is no reason to lower until the second half of the XII th century after the publication of vita Tugdual long, the text of the ms Rouen S. Morin supposed to be rewriting the original work and in which the biographer Brieuc, settles accounts' with that of Tugdual [42] , describing how the monastery Tréguier Brieuc founded by him and confided to his nephew Tugdual had been a real abstraction in favor of the latter. We do not know the precise reasons for such animosity, but they certainly stand out in the nature of these two bishoprics, that their late establishment, under conditions deemed manifestly improper for a canonical point of view, a priori denied legitimacy and condemned by the same prelates who presided over their destinies to a semi-simple recognition as suffragan of Dol , whose metropolitan status was itself highly questionable.

In addition, the Bishop of Tréguier probably had to battle against that of Leo, who had borne the brunt of the territorialization of his diocese: the vita long Tugdual also refers to several times these aspects of diocesan boundaries, highlighting in particular the role played by relics tugdualiennes in a timely miracle intervened Plouigneau, the western border of the diocese, during a trip on the spot of Bishop Martin [43] . Already, during the composition of the vita average, prelate, stressing that the foundation's headquarters had been intended by Tréguier Childebert and located in Paris, capital of the Frankish kingdom, the episcopal Tugdual, had introduced the two dioceses as comparable entities and established a true parity between their founders, but beyond these loans Wrmonoc, author of Carolingian vita of Paul Aurelian [BHL 6585] [44] , Bishop Martin has sought to establish with a conclusive and irrefutable legitimacy of his episcopal against its possible opponents: thus, for an invention unheard of, perhaps based on considerations philologiques dont il devait être maladroitement rendu compte dans sa vita longue [45] , Tugdual est même présenté comme ayant occupé la chaire de Pierre pendant deux années [46] .

III

L’histoire des évêchés bretons a donc fait l’objet au XI e siècle d’une véritable ‘réinterprétation’ au profit seat occupied by an influential prelate, whose rich library could contain a manuscript of the Notitia Galliarum [47] , but beyond the satisfaction of personal ambitions, even beyond a commitment to compliance with the new rules enacted as part of the reform of the Church, it is the first step in a truly ideological developments whose ultimate s observe it in the fifteenth century e, at the lasting conflict between the bishop of Nantes, the Duke of Brittany and the King of France on the subject of the feast [48] . This is especially important to know and understand that she has long obscured the true process of formation of diocesan network, which, even west of the peninsula where people had settled in Brittany, has probably taking place in the scheme in its early stages of territorial organization prior [49] .

© Yves-André Bourges 2010



[1] B. Tanguy, "Some cities and dioceses in Coriosolites and Osismii" Bulletin of the Archaeological Society of Finistère , t. 113 (1984), p. 112.

[2] ibid., p. 113.

[3] H. Guillotel, "" Genesis of the Indiculus of episcoporum depositionis , LAWRENCE C., B. MERDRIGNAC Pichot, and D. [Ed.] Worlds of western and world cities: a look at medieval societies. Mixtures in honor of Andre Chédeville , Rennes, 1998 129-138.

[4] J. SIRMOND, « Quomodo Nomenoius tyrannus Brittonum de quatuor episcopatibus fecit septem, tempore Karoli Calvi regis Francorum », Karoli Calvi et successorum aliquot Franciae regum capitula in diversis synodis ac placitis generalibus edita , Paris, 1623, p. 132-134.

[5] IBIDEM, p. 132 : Nomenoius valde superbus urbem Namneticam, Redonicam, ac etiam Andegavense territorium et Cenomannense usque Meduanam invasit .

[6] C.J. BRETT, The Monks of Redon . Gesta sanctorum Rotonensium and Vita Conwoionis, Woodbridge, 1989, p. 101-219.

[7] J. SIRMOND, « Quomodo Nomenoius.. », p. 134 : (…) ex quatuor episcopatibus septem composuit. Quorum apud Dolum monasterium, unum constituit, quem archiepiscopum fieri decrevit. Monasterium vero S. Brioci sedem constituit episcopalem. Similiter etiam S. Rabutuali .

[8] Ibid., P. 54: who fled sedes episcopi Trecorensis .

[9] R. Merlet, The Chronicle of Nantes (570-about 1049) , Paris, 1896 (Collection of texts for use in the study and teaching of history, 19), p. 31-39.

[10] ibid., p. 39: (...) in monasterio Doli, which ex tunc temporis erat Diocesi Dialentensis ecclesiae.

[11] H. GUILLOTEL, « « Genèse de l’ Indiculus de episcoporum depositione », p. 137.

[12] C.J. BRETT, The Monks of Redon , p. 221-245.

[13] IBIDEM, p. 239, § 9.

[14] H. Guillotel, "The time of kings VIII e-X e century" Chedeville A. Guillotel and H. Brittany saints and kings V e-X e century, Rennes, 1984 191-408, gave (p. 266-273 and 304-313) a solid summary of the matter, which provides back to basics. Consultation with scholarship L. Levillain, "The reforms of ecclesiastical Nominoë (847-848). Study of narrative sources, "The Middle Ages , 2 e series, t. 6 (1902), p. 201-257, F. LOT, Mixtures of Breton history (VI-XI e e century) , Paris, 1907, p. 58-96 ("The schism of the ninth Breton th century. Study on the narrative sources: Chronicle of Nantes, Gesta sanctorum Rotonensium, Indiculus of episcoporum Brittonum depositionis "), and F. DUIN, "The schism Breton. The Church of Dol in the middle of the ninth century e according to sources, "Annales de Bretagne , t. 30 (1914-1915), No. 3, p. 424-468, still very useful.

[15] J. SIRMOND, « Quomodo Nomenoius… », p. 133 : Subsannum Venetensem, Salaconem Aletensem, Felicem Coriopitensem, Liberalem Oximensem episcopos ; pour sa part, le Chronicon Namnetense donne respectivement Susannum Venetensem , Saloconem Dialetensem , Felicem Corisopitensem et Liberalem Ocismorensem (R. MERLET, La chronique de Nantes , p. 38).

[16] A.-Y. BOURGÈS, "Names and alumni Carhaix Corseul: onomastics and hagiography," online at http://andreyvesbourges.blogspot.com/2010/04/noms-anciens-de-carhaix-et-de-corseul.html [accessed 9 October 2010].

[17] R. Merlet, The Chronicle of Nantes , Introduction, p. LIII-LV.

[18] L. Levillain, "The reforms of ecclesiastical Nominoë, P. 218.

[19] F. LOT, Mixtures of Breton history , P. 83, n. 1.

[20] F. DUIN, The metropolis of Britain. Chronicle of Dol, consisting of XI th century, catalogs and dignitaries until the Revolution, Paris, 1916, p. 17, n. 23.

[21] P. LABBE, G. COSSART, N. COLETTI, GD Mansi, D. PASSIONEUS, sacrorum Conciliorum nova collectio amplissima , t. 19, Venice, 1774, col. 843-844: Auximorum Martinus, Martinus Dialetum item. The name of Martin Alet is immediately followed by that of Martin Le Mans (item Martinus Coenomannicorum ), but the latter prelate is not on the episcopal lists we consulted (see in particular L. Duchesne, Catalogues of episcopal Province Tours, Paris, 1890, p. 35-52).

[22] U. KNIGHT, Cartulary of the Abbey of Saint-Barnard, Romans (Part 817-1093), Romans, 1898, p. 126, n. 8; H. Guillotel, "The record of the erection of hagiographic seat Tréguier" Britain and the Celtic countries. Languages, history, civilization. Essays in honor of the memory of Leon Fleuriot 1923-1987, Saint-Brieuc-Rennes, 1992 217.

[23] A. La Borderie, "Saint Tudual. Text of the three Lives the oldest of the saint and his very old office published with notes and historical commentary, Memoirs of the Archaeological Society of Côtes-du-Nord , 2 e series, t. 2 (1886-1887), p. 86-93.

[24] ibid., p. 93-117.

[25] F. LOT, Mixtures of Breton history , P. 436: Oxismorum Paulus vero ecclesiae episcopus praefuit .

[26] A. La Borderie, "Saint Tudual, P. 105, § 17.

[27] civitas This is still anonymous in vita of St. Efflam, a work that must have been composed in the late eleventh E XII or early th century between the vita mean and vita long Tugdual saint. It is clear in any case that even then the ruins of Yaudet were designated by the name of civitas. We assume that this place was, in Carolingian times, the seat of the bishop of a competitor based in St. Pol de Leon, but it is setting up on one of the Bishop of archdeacons tréguier - probably at the beginning of the XIII th century, when, in all dioceses of Brittany, "territorialization" the power exercised by archdeacons - which is the origin of the legend itself of the bishopric Apostolic Lexobie.

[28] A. La Borderie, "Saint Tudual, P. 91, § 12.

[29] ibid., p. 340-341.

[30] B. Tanguy, "Hagionomastique and History: Pabu Tugdual Tudi alias and the origins of the Diocese of Cornwall, Bulletin of the Archaeological Society of Finistere, t. 115 (1986), p. 117-132. According to the martyrology of Exeter, the e XII century, a saint Studied ( Tudius ) was celebrated May 9 at Vindicinum (probably Vendôme).

[31] Here we must alter somewhat the conclusions we reached earlier: A.-Y. BOURGÈS, "The territorial expansion of the Viscounts of Leon in feudal times," Bulletin of the Archaeological Society of Finistere, t. 126 (1997), p. 362 and n. 36.

[32] H. Guillotel, "The record of the erection of hagiographic seat Tréguier" Britain and the Celtic countries. Languages, history, civilization. Essays in honor of the memory of Leon Fleuriot (1923-1987) , Saint-Brieuc-Rennes, 1992 220.

[33] His name does not appear in the list of prelates who sat in Lisieux, but L. DUCHESNE, Fasti Episcopal of ancient Gaul, t. 2, Paris, 2 e ed., 1910, states (p. 235) that "all catalogs Norman, one of Lisieux is the most incomplete. P. LaJoye, Religions and cults in Lisieux, in Antiquity and Middle Ages (I-VI st th centuries) , sl, 2008, p. 39, proposed to identify the bishop with Tugdual Theudobaudis , which is attested to the years 538-549.

[34] J.-J. BOURAS , Cartulary Cormery, Tours, 1861, p. 69.

[35] This claim is included in the vita Gildas, already cited, and in that of Goustan [BHL vacation] whose remains have been published by A. OHEIX, Notes on the life of St. Gildas , Nantes, 1913 (Studies hagiographic, 9), p. 34-35.

[36] Dr. DeBary, "La Vita Menulphi " Monastic Britannia, 6 (2002), p. 112-116. The dating of this text still under discussion, between the late tenth th and early th XII century, but there seems to be no doubt that it was composed to serve as "manual" of the holy relics kept at the Abbey Mailly in Bourbonnais, today the town of Saint-Menoux (Allier).

[37] J. Quaghebeur, The Cornwall IX of the XI th th century. Memory, power, nobility , 1 th edition, sl [Quimper], 2001, p. 179-182.

[38] This interpolation was finally recognized in 1952, making obsolete since all efforts so far deployed scholarship "to infer from this appellation details on the origins of diocese of Quimper ": cf. B. MERDRIGNAC, Research on the hagiography of the seventh Armorican e the fifteenth century e, t. 1, sl [St. Malo], 1985, p. 21. As highlighted JC POULIN, "The record of St. hagiographic Conwoion Redon. About a recent edition, " Francia , t. 18 (1991), No. 1, p. 143, "in truth, the author of Gesta did not know where to seat the bishop Felix, hence his presentation a bit vague (Allium episcopum ).

[39] This hypothesis was inspired by one developed at the time by the late H. Guillotel about the origins of the titular episcopus Sancti Brioci replaced that episcopus Briocensis but it takes the exact respectfully opposite view. We believe that confusion could also be similar documentary on the origin of the tradition on into exile during the reign of Pierre de Dreux, Guillaume Pinchon with the prelate, who was sitting in Poitiers, which, according to his vita Bishop of Saint-Brieuc then became auxiliary: the vast diocese of Poitiers was divided into three archdeaconries more extensive than many dioceses and one of which, the Brianza, with its county seat at Brioux was designated as pagus Carolingian whom he had succeeded, by the same Gazetteer adjective that refers to the diocese of Saint-Brieuc ( Briocensis ). An act of 1200 signed between the Bishop of Poitiers and Abbey Maillezais moreover we kept the memory of a certain W [illelmus] Briocensis archidiaconus , which may have inspired the idea of this hagiographer 'coadjutor' poitevine attributed to future St. William.

[40] F. PLAIN, "Vita s. Brioci and Confessori episcopi ab Anonymo suppari conscript " Analecta Bollandiana , t. 2 (1883), p. 162-188; A. Poncelet, "Catalogus codicum hagiographicorum latinorum bibliothecae publicae Rothomagensis " Analecta Bollandiana , t. 23 (1904), p. 264-265.

[41] JC POULIN, The Breton hagiography of the High Middle Ages. Catalog from , Ostfildern, 2009 (Beihefte der Francia, 69), p. 77.

[42] S. MORIN, "Reflection the rewriting of the Life of Saint Brieuc in the twelfth century e : Briomaglus , Primael and Brioccius the time of the Gregorian reform, " power and faith in the Middle Ages in Britain and in the Western Europe. Mixtures in memory of Professor Hubert Guillotel , Rennes, 2010, p. 256-258.

[43] A. La Borderie, "Saint Tudual, P. 116-117, § 34.

[44] C. SHORTS, "Life of Saint Paul de Leon in Brittany, from a manuscript of Fleury-sur-Loire stored at the Public Library of Orleans," Journal Celtic , t. 5 (1881-1883), p. 417-458.

[45] A. La Borderie, "Saint Tudual, P. 106-107, § 20.

[46] ibid., p. 88-89, § 6-7.

[47] included in this library including homéliaire of Haimon Haverstad of which there is significant contemporary issue in a letter to the Bishops of Martin, addressed to the abbot of Trinidad by one of his monks (C. Metais, Cartulary of the Abbey of the Trinity Cardinal de Vendome , t. 1, Paris, 1893, p. 169-170).

[48] A.-Y. BOURGÈS, "Vicissitudes of memory Breton hagiographical Late Middle Ages: the foundation of the bishoprics in Britain, " Stories from Britain, 3. - Conservatives memory (forthcoming).

[49] IDEM, "Corseul Carhaix and activity Metropolitan Perpetuus Tours: Archaeology conciliar liturgy and canons (V e century), " monastics Britannia (forthcoming).