Death of Adolf Hitler – Part 5: Hitler’s Marriage and Last Testaments


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Myself . By T.V. Antony Raj

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Adolf Hitler

Adolf Hitler

In the evening of April 28, 1945, General Wenck reported to Keitel that his Twelfth Army had been forced back along the entire front and it was no longer possible for his army to relieve Berlin. Keitel gave Wenck permission to break off the attempt to relieve Berlin.

Adolf Hitler began preparing for his own death, with the imminent advancing of the Soviets deep in Berlin, compounded by the disloyalty and betrayal by Reichsmarschall Hermann Göring and Reichsführer-SS Heinrich Himmler.

Sunday, April 29, 1945

The region surrounding the bunker was bombarded constantly by British and American air raids that included parachuted mines. On Sunday, April 29, 1945, there was a direct bomb hit on the Führerbunker and the electrical wiring and water pipes were rummaged.

For days there had been rumours of the impending marriage of Adolf Hitler and Eva Braun.

Just before midnight Hitler married Eva Braun in a brief civil ceremony in the map-room. It took place against a backdrop of exploding shells.

Nevertheless, there was a festive mood as Hitler and Eva stood before a table flanked by Propaganda Minister Joseph Goebbels and Hitler’s private secretary Martin Bormann as witnesses. Walther Wagner, a minor official of the Propaganda Ministry officiated at the marriage. In keeping with the Nazi requirements, the official asked both Hitler and Eva Braun whether they were of pure Aryan blood and whether they were free from hereditary illnesses.  (See Appendix C to view the marriage certificate.)

A scene from the movie 'Der Untergang' - Adolf Hitler (played by Bruno Ganz) and his newly married wife Eva Braun say good-bye in the FührerBunker. (Source - meaus.com)

A scene from the movie ‘Der Untergang’ – Adolf Hitler (played by Bruno Ganz) and his newly married wife Eva Braun say good-bye in the FührerBunker. (Source – meaus.com)

The marriage ceremony was followed by a celebration in the conference room. Champagne was brought out. Heinz Lorenz, Adolf Hitler’s Deputy Chief Press Secretary said:

There was champagne but Hitler didn’t drink any. He was concerned about getting his last will and testament down.

Those left in the bunker listened to Hitler reminisce about better days gone by. He admitted that the war was lost. Hitler concluded, however, that death would be a release for him after the recent betrayal by his oldest friends and supporters – Hermann Göring and Heinrich Himmler, and confided that he would rather shoot himself than fall alive into the hands of the Russians or the other victorious powers.

Hitler shook hands with all, saying a few words of encouragement and thanks to each.

Gerda Christian - one of Hitler's private secretaries

Gerda Christian – one of Hitler’s private secretaries.

According to Gerda “Dara” Christian, one of Hitler’s private secretaries, Eva showed her the wedding ring on her finger. Hitler talked mostly of the past and of happier times and admitted that the war was lost and said that he would rather shoot himself than fall alive into the hands of the Russians or the other victorious powers. Gerda said she left the room, unable to bear the atmosphere of gloom and despondency.

Hitler confided to Gertraud Junge that the wedding had been an emotional experience for him. He told her that suicide would be the only means to end his many worries.

 Hitler’s Last Testaments

After the wedding ceremony, while the Red Army closed on the Reichstag building, Hitler retired to a room with Traudl Junge, his youngest private secretary, and dictated in a hurry, his last Testaments: a Private Testament – a will (see Appendix A), and a Political Testament (see Appendix B).

After the war, Traudl Junge said:

“When I came to type his final testament in the bunker … I thought he would justify his actions and explain why Germany is in this position. That he had a way out from our terrible tragedy. But he repeated only the old slogans which he had used in his speeches.”

In his Private Testament, Hitler stated specifically who was to be the executor of his will, what he wanted done with his body after he died, and the names of people to receive his worldly possessions.

Hitler named no successor as Führer or leader of the Nazi Party. Instead, he appointed Joseph Goebbels as Reich Chancellor; Grand Admiral Karl Dönitz, who was at Flensburg near the Danish border at that time, as Reich President; and Martin Bormann, Hitler’s long-time chief of staff, as Party Minister.

In his Political Testament, he typically blamed the Jews for everything, including the Second World War and expressed many of the same sentiments he had proffered back in 1923-24 in his book Mein Kampf. He also made a reference to his 1939 threat against the Jews along with a subtle reference to the subsequent gas chambers.

It is untrue that I or anyone else in Germany wanted war in 1939. It was wanted and provoked solely by international statesmen either of Jewish origin or working for Jewish interests. I have made too many offers for the limitation and control of armaments, which posterity will not be cowardly enough always to disregard, for responsibility for the outbreak of this war to be placed on me. Nor have I ever wished that, after the appalling First World War, there would ever be a second against either England or America. Centuries will go by, but from the ruins of our towns and monuments the hatred of those ultimately responsible will always grow anew against the people whom we have to thank for all this: international Jewry and its henchmen.

Only three days before the outbreak of the German-Polish war I proposed a solution of the German-Polish problem to the British Ambassador in Berlin – international control as in the case of the Saar. This offer, too, cannot be lied away. It was only rejected because the ruling clique in England wanted war, partly for commercial reasons and partly because it was influenced by the propaganda put out by international Jewry.

I have left no one in doubt that if the people of Europe are once more treated as mere blocks of shares in the hands of these international money and finance conspirators, then the sole responsibility for the massacre must be borne by the true culprits: the Jews. Nor have I left anyone in doubt that this time millions of European children of Aryan descent will starve to death, millions of men will die in battle, and hundreds of thousands of women and children will be burned or bombed to death in our cities without the true culprits being held to account, albeit more humanely.

Hitler accused Reichsmarschall Hermann Göring and Reichsführer-SS and Interior Minister Heinrich Himmler, of betraying him and bringing “irreparable shame on the whole nation” by negotiating with the Allies. He expelled Hermann Göring from the party and sacked him from all of his state offices. He also canceled the 1941 decree naming Göring as his successor in the event of his death. To replace him, Hitler named Großadmiral Karl Dönitz as president of the Reich and Supreme Commander of the Armed Forces. Joseph Goebbels was appointed as chancellor.

Heinrich Himmler was also expelled from the party and sacked from all of his state offices for attempting to negotiate peace with the western Allies without his knowledge and against his permission.

Hitler signed his Testaments at 4:00 am, witnessed by Martin Bormann, Dr. Joseph Goebbels, General Wilhelm Burgdorf, and General Hans Krebs. One source says that though the adjutant to Adolf Hitler, Nicolaus von Below’s name had been included, he was an “unofficial” witness and did not sign the document.

Hitler then retired to bed.

The three messengers

To ensure the presence of these two documents for posterity, three messengers were assigned to take them with an attendant document, an explanatory note by Goebbels, out of the besieged Reichskanzlei-Führerbunker.

The three messengers were: Heinz Lorenz, Adolf Hitler’s Deputy Chief Press Secretary; SS-Standartenführer Wilhelm Zander, Bormann’s adjutant; and Major Willy Johannmeyer, the last adjutant to Adolf Hitler.

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Previous – Part 4: The Doubts About Loyalty to the Führer

Next → Part 6: Preamble to Suicide

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Death of Adolf Hitler – Prelude


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Myself . By T.V. Antony Raj

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Adolf Hitler

Adolf Hitler

Born in 1941, during World War II, I naturally have a fascination for the history of the Great War. Every time, I read about Adolf Hitler, the great dictator murdered more than 11 million people, including over one million children during the Holocaust, and his band of Nazis I look forward to coming across intriguing new viewpoints about the end of the Third Reich and the ultimate fate of its Führer.

According to popular consensus among historians, Hitler killed himself at the close of World War II. But, many unanswered questions, doubts, and uncertainties still linger about his death.

The perennial question: “Did Adolf Hitler commit suicide on April 30, 1945?” prompts those with even a modest knowledge of the history of World War II to pursue this issue even further. This question has also served as a catalyst for the prolific output of books and articles by conspiracy theorists.

Many historians claim that Adolf Hitler died of a self-inflicted gunshot while biting a cyanide capsule while Eva Braun committed suicide along with him by ingesting cyanide.

If we accept that Hitler committed suicide in April 1945, here again accounts differ about how he died:

  • Hitler died from a lethal injection administered by his personal physician Werner Haase.
  • Hitler died of a self-inflicted gunshot while biting a cyanide capsule while Eva Braun committed suicide along with him by ingesting cyanide.
  • Hitler after shooting his wife Eva Braun swallowed a cyanide capsule and shot himself.
Were reports of Hitler's death "greatly exaggerated"? Cover of Time Magazine, May 7, 1945

Were reports of Hitler’s death “greatly exaggerated”?
Cover of Time Magazine, May 7, 1945

An article written by Yorkshire war reporter Joe Illingworth in August 1945 casts doubt on events in the bunker, claiming that the Russians said there was no “convincing” proof of Hitler’s demise.

On September 26, 2009, the History Channel aired a documentary called Hitler’s Escape. For the making of the film, Connecticut archaeologist and bone specialist Nick Bellantoni flew to Moscow to inspect the Hitler trophies at the Russian State Archive which included the skull fragment with a bullet hole through it, which the Russians dug up outside the Führerbunker in 1946, as well as bloodstains from the bunker sofa on which Adolf Hitler and Eva Braun were believed to have committed suicide. The Russian government has been publicly claiming since 2000 that these articles belonged to Hitler.

“I had the reference photos the Soviets took of the sofa in 1945 and I was seeing the exact same stains on the fragments of wood and fabric in front of me, so I knew I was working with the real thing,” Bellatoni said.

Examination of the skull by Bellantoni revealed it belonged to a young woman and not that of the 56-year-old dictator. “The bone seemed very thin. Male bone tends to be more robust,” he said. “And the sutures where the skull plates come together seemed to correspond to someone under 40.”

Bellantoni applied cotton swabs and took samples for DNA tests during the one hour he was allowed with the Hitler trove. The swabs were then flown back to Connecticut. At the university’s Centre for Applied Genetics, Linda Strausbaugh, worked for three days on the samples sent by Bellatoni. “We used the same routines and controls that would have been used in a crime lab,” she said.

The DNA analysis revealed that the skull undoubtedly belonged to a female, and the only positive physical proof that Hitler had shot himself had suddenly been rendered worthless. The result of the DNA analysis reopened the mystery surrounding Hitler’s death. Many compelling questions resurfaced such as:

  • Why did the Russians exhibit the corpse of Hitler’s double? Was it because they believed it to be the real Hitler?
  • If Hitler allegedly shot himself in the right temple, then why did the Russians exhibit what is claimed to be Hitler’s cranium, showing a bullet hole in the back of his head?
  • Why did the Russians refuse to allow their Western Allies to see Hitler’s presumed autopsy report?
  • Was Josef Stalin, the Russian leader telling the truth when he told US President Harry Truman and others that Adolf Hitler had escaped from Germany?
  • Why did Hitler’s plane land in Barcelona, Spain, on April 27, 1945, three days before the alleged suicide?
  • Why did three German submarines, land at the coast of southern Argentina more than two months after the end of World War II?’

Many conspiracy theorists have rejected the accounts of suicide by Hitler as either Soviet propaganda or an attempted compromise to reconcile the different conclusions. According to every one of the conspiracy theorists, the investigations conducted by the American and Soviet armies at the fall of Berlin lead to the only conclusion that Hitler escaped alive and left Germany during the fall of Berlin, most probably on April 22, 1945.

If Hitler escaped from  Germany, then where did he go, and how long did he survive? Some say there is evidence suggesting that Hitler may have fled to Indonesia, where he married and worked at a hospital in Sumbawa. However, the popular consensus among the conspiracy theorists is he fled to Argentina.

Present conspiracy theorists contend that evidence of Adolf Hitler’s suicide is flawed and that he did manage to escape from Germany. Simon Dunstan and Gerrard Williams, authors of the book ‘Grey Wolf: The Escape Of Adolf‘, claim that Adolf Hitler did manage to escape to South America. Their claim is more speculative and doubts have been raised about the validity of their conclusions. Guy Walters, the British author, novelist, historian, academic and journalist ridiculed the claims by the sensationalists as “2,000 per cent rubbish.”

I am not a professional historian. Still, from what I have read, I will describe to you in an abridged form, in my subsequent posts, of what happened in the Reichskanzlei-Führerbunker from January 16, 1945 to May 1, 1945.

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Next → Part 1: The Reichskanzlei-Führerbunker 

.To be continued

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July 14, the Feast of Kateri Tekakwitha – the First North American Indian Saint


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Myself . By T.V. Antony Raj

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Saint Kateri Tekakwitha

Statue of Saint Kateri Tekakwitha at the Basilica of the National Shrine of the Immaculate Conception, Washington D.C. (Photo: T.V. Antony Raj)

In the United States, July 14, is the feast day of Saint Kateri Tekakwitha. In Canada, the feast is celebrated on April 17.

Kateri Tekakwitha is the first Native North American saint and the fourth Native American to be venerated in the Roman Catholic Church after Saint Juan Diego Cuauhtlatoatzin – canonized on July 31, 2002, at the Basilica of Guadalupe, Mexico City by Pope John Paul II, and two other Oaxacan Indians. She is known as the “Lily of the Mohawks” and the “Genevieve of New France“. Like St. Francis of Assisi she is also the patroness of the environment and ecology.

Tekakwitha was a Mohawk-Algonquin virgin and laywoman belonging to the Turtle Clan of the Mohawk tribe of the Iroquois nation. She was born in Auriesville, now part of New York in  As a child she lost her parents to a smallpox epidemic. She survived the catastrophe with damaged eyesight and pockmarks on her face. Her paternal uncle, a village chief, a great foe of the Roman Catholic missionaries from France in the area, adopted the orphaned girl.

Shunned by her tribe for her religious conversion to Catholicism, Tekakwitha settled for the last years of her life in the Jesuit mission village of Kahnawake, south of Montreal in New France, now Canada.

She was baptized as Kateri Tekakwitha at the age of 20. The name “Kateri” is derived from the French “Catherine”. She professed the evangelical vow of chastity and corporal mortification of the flesh.

Kateri Tekakwitha  died on April 17, 1680, aged 24, at Caughnawaga, Canada. Her last words were “Jesos Konoronkwa” (“Jesus, I love you”).

It is alleged that after her death, the scars on her face cleared. Various miracles and supernatural effects are assigned to her intercession.

In 1943, Kateri Tekakwitha was declared venerable by the Catholic Church, and was beatified in 1980 by Pope John Paul II. However, the Church needed a further confirmed true miracle to canonize her.

The miracle the Church wanted happened in 2006, when a five-year-old Seattle boy named Jake Finkbonner while playing basketball fell and cut his lip. Jake was in intensive care fighting a deadly flesh-eating bacterium that was cankering the skin on his face. Though the doctors tried various medications and surgeries, the infection on the little boy’s face continued to spread.

A local priest, Fr. Tim Sauer, knowing Jake was half Lummi Indian, asked his parishioners to pray to Kateri Tekakwitha to intercede for his recovery.

After three weeks, the infection stopped spreading and Jake recovered.

“I certainly believe in miracles,” said Dr. Hooper, one of the doctors who treated little Jake, while talking to CBC News, “It’s a different meaning for everyone. I’m just really happy when things work out well.”

Jake’s recovery was the proof that the Vatican needed.

On October 21, 2012, Kateri Tekakwitha was canonized by Pope Benedict XVI at Saint Peter’s Basilica.

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The Story of Kateri Tekakwitha – the First North American Indian Saint: Part 4


 

Myself . By T.V. Antony Raj

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Statue of Saint Kateri Tekakwitha at the Basilica of the National Shrine of the Immaculate Conception, Washington D.C. (Photo: T.V. Antony Raj)

Statue of Saint Kateri Tekakwitha at the Basilica of the National Shrine of the Immaculate Conception, Washington D.C. (Photo: T.V. Antony Raj)

Last moments of Kateri Tekakwitha

At the end of 1679, Kateri fell ill. Her afflictions increased day by day. Whenever she was able to leave her cabin, she would go to the chapel and rest on the benches and pray, and when she could support herself she would kneel before the altar.

During the Holy Week of 1680, Tekakwitha’s health was failing overcome by migraine headaches, fever and severe stomach pains accompanied with frequent vomiting.

On Tuesday, April 16, 1680, her friends knew she had, but a few hours left to live. They and the villagers gathered at the longhouse. Kateri was too weak to be moved to the chapel. Father Chauchetière and Cholenec hurried to the longhouse. Father Cholenec gave her Holy Viaticum. Until then, carrying the Blessed Sacrament to a longhouse was unheard of in the village for it was the custom for the sick to be carried on a board of bark to the chapel.

In the morning of Holy Wednesday, April 17, 1680, Kateri’s illness became worse and Father Cholenec administered the last rites – Extreme Unction.

Kateri Tekakwitha died around 3 pm in the arms of her friend Marie-Therèse. Father Chauchetière reports her final words were: “Jesos Konoronkwa” (“Jesus, I love you”).

Death of Kateri Tekakwitha (Source: Blessed Kateri Tekakwitha by Anne E. Neuberger)

Death of Kateri Tekakwitha (Source: Blessed Kateri Tekakwitha by Anne E. Neuberger)

After her death, the people noticed a physical change in her. Father Cholenec later wrote:

Then she had a slight spasm at the right side of her mouth. She died as if she was falling into a light sleep and we were for along time not certain of her death. Sometime before 4 o’clock, her face had suddenly changed and became in a moment so beautiful, smiling and white. Her face had an appearance of a rosy colour, which she never had and her features were not the same. I saw this immediately, because I was praying beside her and cried out for my astonishment. Her face was so scarred with smallpox from the age of four years old, and with her infirmities and mortification contributed to ruin her even more. And before her death she had taken a darken complexion. Her face appeared more beautiful than when she had been living. I will admit openly of the first thought, which came to me that Kateri might have entered into Heaven at this moment. After reflecting back in her chaste body a small ray of glory she had gone to possess.

The day Kateri died, the villagers passed it with an extraordinary devotion. Kateri’s simple compatriots kissed her hands and passed the evening and stayed the rest of the night near her to admire her face that exuded devotion even though her soul was separated from her.

They placed her body in the coffin with a cross in her hands. They did not cover her face until she was buried because of the pleasure people had looking at her.

Appearances after death

In the weeks after her death Kateri Tekakwitha has been said to have appeared before three persons: Kanahstatsi Tekonwatsenhonko (her mentor), Wari Teres Tegaiaguenta (her spiritual companion) and Father Claude Chauchetière.

Kanahstatsi said that, while crying over the death of her daughter, she looked up to see Catherine “kneeling at the foot” of her mattress, “holding a wooden cross that shone like the sun“.

Wari Teres reported that she was awakened at night by a knocking on her wall, and a voice asked if she were awake, adding, “I’ve come to say goodbye; I’m on my way to heaven.” Immediately, she went outside, but saw no one; then, she heard a voice murmur, “Adieu, Adieu, go tell the father that I’m going to heaven.

Chauchetière reported seeing Catherine at her grave; he said she appeared in “baroque splendour; for two hours he gazed upon her” and “her face lifted toward heaven as if in ecstasy.

Tomb of Kateri Tekakwitha (Source: kateritekakwitha.org)

Tomb of Kateri Tekakwitha (Source: kateritekakwitha.org)

Chauchetière had a chapel built near the site of her grave.

The settlers of New France spoke in whispers that a saint had been living among them. The Jesuits ground her bones to dust and placed it in the newly rebuilt mission chapel to symbolize her presence on earth. By 1684, pilgrims started coming to Kahnawake to honour Kateri Tekakwitha. Miracles were attributed to her intercession.

Kateri’s physical remains such as the crucifix she wore, the utensils she ate with, and even dirt from her grave, were all known to affect cures and were used as holy relics for healing.

Father Chauchetière was convinced that he had been in the presence of holiness. He told settlers in La Prairie to pray to Catherine for intercession with illnesses. He wrote the first of his many biographies of Kateri Tekakwitha in 1695. He was followed in 1696 by the equally prolific Father Pierre Cholenec. Through their writing, the legend of Kateri Tekakwitha, the Miracle Worker of the New World, reached across the sea to France and from there to the Vatican. Even the Jesuits in China and their converts, came to know about Kateri’s fame through Father Chauchetière’s writings. At least 300 books have been published in more than 20 languages on the life of Kateri Tekakwitha based on the accounts written by the two Jesuit priests who knew her.

The Jesuits ground her bones to dust and placed it in the newly rebuilt mission chapel to symbolize her presence on earth. Her physical remains were sometimes used as holy relics for healing.

Because of her singular life of chastity, she is often associated with the lily flower, a traditional symbol of purity among Roman Catholics and one often used for the Virgin Mary. Religious images of Tekakwitha are often decorated with a lily and the cross, with feathers or turtle as cultural accessories. Colloquial terms for Tekakwitha are The Lily of the Mohawks, the Mohawk Maiden, the Pure and Tender Lily, the Flower among True Men, the Lily of Purity and The New Star of the New World.

Kateri Tekakwitha’s tribal neighbors praised Kateri Tekakwitha as “the fairest flower that ever bloomed among the red men.” Now, reverence of Kateri Tekakwitha transcends tribal differences. Indigenous North American Catholics have taken her to heart and identify themselves with her by portraying her in their art, and in their own traditional clothing.

Many consider her virtues as an ecumenical bridge between Mohawk and European cultures.

The Canonization of Kateri Tekakwitha

After her death, Tekakwitha became an honorary yet unofficial patroness of Montreal, Canada, and Indigenous peoples of the Americas.

The process for Tekakwitha’s canonization was initiated by the United States Catholics at the Third Plenary Council of Baltimore in 1884. It was followed by the Canadian Catholics.

On January 3, 1943, Pope Pius XII declared her venerable.

She was beatified as Catherine Tekakwitha on June 22, 1980, by Pope John Paul II.

On December 19, 2011, the Congregation for the Causes of Saints certified a second miracle through her intercession, signed by Pope Benedict XVI, that paved the way for her canonization.

On February 18, 2012, Pope Benedict XVI decreed the canonization of that Tekakwitha. Speaking in Latin, he used the form “Catharina Tekakwitha” while the official booklet of the ceremony referred to her in English and Italian, as “Kateri Tekakwitha”.

Kateri Tekakwitha was canonized on October 21, 2012 by Pope Benedict XVI. In the official canonization rite booklet, “Catherine” is used in the English and French biographies and “Kateri” in the translation of the rite itself.

Kateri Tekakwitha is the first Native North American saint and the fourth Native American to be venerated in the Roman Catholic Church after Saint Juan Diego Cuauhtlatoatzin – canonized on July 31, 2002, at the Basilica of Guadalupe, Mexico City by Pope John Paul II, and two other Oaxacan Indians.

 

← Previous – The Story of Kateri Tekakwitha: Part 3

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The Story of Kateri Tekakwitha – the First North American Indian Saint: Part 3


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Myself . By T.V. Antony Raj

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Statue of Kateri Tekakwitha in front of the Cathedral Basilica of St. Francis in Santa Fe, New Mexico (Source: thehundreds.com)

Statue of Kateri Tekakwitha in front of the Cathedral Basilica of St. Francis in Santa Fe, New Mexico (Source: thehundreds.com)

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The Jesuit mission of Saint-François-Xavier du Sault-Saint-Louis

Father de Lamberville advised Kateri Tekakwitha to go to the Jesuit settlement of Saint-François-Xavier du Sault-Saint- Louis located along the St. Lawrence river in Quebec, Canada, opposite Lachine (later Montréal).

The historic mission was first established in 1667 when the Kanienkeha’ka (Mohawk) community located to the northern part of the Territory at Kentake, now known as Laprairie, Quebec. The community moved four more times due to economic, agricultural as well as political changes.

A typical Mohawk Longhouse

A typical Mohawk Longhouse

The Jesuits had founded the mission for the religious conversion of the natives. When it began, the natives built longhouses for residences. They also built a longhouse to be used as a chapel by the Jesuits. As a missionary settlement, it attracted other Iroquois, but it was predominantly Mohawk.

In 1677, Kateri was spirited away from the Mohawk the village of Caughnawaga by her brother-in-law and a Huron of Lorette with the assistance of Father de Lamberville. Kateri and her rescuers proceeded on foot to Lac du Saint-Sacrement (Lake George). After a long and harrowing journey , of about two weeks on the Lake George, Lake Champlain, and Richelieu River corridors, they completed their 200-mile journey and reached the mission. In all it took almost three months for the whole journey.

On arrival after the long and harrowing journey, Kateri was lodged in the longhouse where her mother’s close friend, Kanahstatsi Tekonwatsenhonko, was the clan matron. Her sister (the daughter of her adoptive parents) and her brother-in-law, and many other people who had migrated from Caughnawaga lodged in the same longhouse.

In the village, she found many Iroquoian-speaking Mohawk converts and the Jesuits whom she had met in 1666.

Kanahstatsi and other Mohawk women introduced Kateri to the regular practices of Christianity. She spent hours in prayer in the chapel.

Kateri Tekakwitha. An oil painting by an unknown artist in the Main Chapel, St. Peter's Mission, Fonda NY.

Kateri Tekakwitha. An oil painting by an unknown artist in the Main Chapel, St. Peter’s Mission, Fonda NY.

Kateri made her first communion on Christmas Day 1677. She spent hours in prayer in the chapel. During the winter hunting season she continued her pious exercises while taking part in the work of the community, and she created a place of worship near a cross carved on a tree beside a brook.

Corporal mortification

According to the historian Allan Greer, most of these early native converts to Christianity were women. They followed a way they thought was integral to Christianity by devoting their bodies and souls to God and participated in mortification of the flesh in groups. There were similar practices of mortification of the flesh traditionally carried out by Mohawk warriors. Piercing the body to draw blood was a traditional practice of the Mohawk and other Iroquois nations.

Though the women in the village usually followed the directions of the Jesuits, at times, they eluded their control. The Jesuits opposed the practice of mortification of the flesh, but the women claimed it was needed to relieve them of their past sins.

Kateri learned more about Christianity under her mentor Anastasia, who taught her about the practice of repenting for one’s sins. Kateri put thorns on her sleeping mat and lay on them while praying for the conversion and forgiveness for her kinsmen.

Two French Jesuit missionaries, Claude Chauchetière and Pierre Cholenec, played important roles in Kateri Tekakwitha’s life.

Father Pierre Cholenec arrived in New France in 1672, before Father Claude Chauchetière.

Father Claude Chauchetière and Tekakwitha arrived at the village in the same year, in 1677. Jesuits generally thought that the natives needed their guidance in Christianity to be set on the right path. However, Chauchetière’s close contact with and deeper knowledge of the natives in the village changed some of his set notions about the people and the differences among human cultures.

Father Chauchetière was the first to write a biography of Kateri Tekakwitha’s life in 1695, followed by Father Pierre Cholenec in 1696.

Father Chauchetière wrote that he was very impressed by Kateri, as he had not expected a native to be so pious. He believed that Catherine Tekakwitha was a saint. In his biography of her, he stressed her “charity, industry, purity, and fortitude.”

Father Chauchetière recounted the steps Kateri and some of her peers took in the name of their faith. Their mortifications were extreme, and Chauchetière says:

They covered themselves with blood by disciplinary stripes with iron, with rods, with thorns, with nettles; they fasted rigorously, passing the entire day without eating. These fasting women toiled strenuously all day – in summer, working in the fields; in winter, cutting wood. (…) they put glowing coals between their tows, where the fire burned a hole in their flesh; they went bare-legged to make a long procession in the snows; they all disfigured themselves by cutting off their hair, in order not to be sought in marriage…

Kateri Tekakwitha took a vow of chastity on the Feast of the Annunciation on March 25, 1679. The Roman Catholic Church considers that on this day her conversion was truly completed and she became the “first virgin” among the Mohawk.

Father Cholenec introduced the traditional items of Catholic mortification – whips, hair shirts and iron girdles – to the converts at the village so they would adopt these items, rather than use Mohawk practices.

Statue of Kateri Tekakwitha at the Shrine of Our Lady of Martyrs in Auriesville, New York.

Statue of Kateri Tekakwitha at the Shrine of Our Lady of Martyrs in Auriesville, New York.

Father Cholenec quotes Kateri Tekakwitha as saying:

I have deliberated enough. For a long time my decision on what I will do has been made. I have consecrated myself entirely to Jesus, son of Mary, I have chosen Him for husband and He alone will take me for a wife”.

In the spring of 1678, Kateri met Wari Teres Tegaiaguenta, a young Oneida widow, for the first time. They became inseparable friends. Aspiring to devotion, they practiced mutual flagellation in secret.

Father Cholenec wrote that Catherine could flog herself between one thousand and twelve hundred blows in one session.

Tekakwitha’s dedication to the ritual mortification became more intense and consuming over the rest of her life; she included prolonged fasting, flogging, cutting, sleeping on a bed of thorns, and burning herself with hot coals.

Her spiritual directors became concerned because of her practice of self-mortifications were impacting her health and advised her to lighten the rigorous devotion. Father Cholenec suggested that she retire to the wilderness with her relations who were then engaged in the winter hunt to restore her strength, with proper diet and the fresh air in the forest.

But she replied:

It is true, my Father, that my body is served most luxuriously in the forest, but the soul languishes there, and is not able to satisfy its hunger. On the contrary, in the village the body suffers; I am contented that it should be so, but the soul finds its delight in being near to Jesus Christ. Well then, I will willingly abandon this miserable body to hunger and suffering, provided that my soul may have its ordinary nourishment.”

When Kateri and Wari Teres learned of nuns and convents for women, they asked the Jesuits for permission to form a group of native disciples, but they were told they were too “young in the faith” to form such a group. So, they created their own informal association of devout women. Wari Teres eventually left the group, supposedly due to personal issues. Kateri tried to reintegrate her into the group until her death.

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← Previous – The Story of Kateri Tekakwitha: Part 2

Next  The Story of Kateri Tekakwitha: Part 4

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The Story of Kateri Tekakwitha – the First North American Indian Saint: Part 2


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Myself . By T.V. Antony Raj

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The oldest portrait of Kateri Tekakwitha is an oil painting on canvas 41 x 37" painted by Father Chauchetière between 1682-1693. Kateri appeared to him during that time. The original painting hangs in the sacristy of St. Francis Xavier Church on the Kanawaké Mohawk Reservation on the south bank of the St. Lawrence River, near Montréal, Québec.

The oldest portrait of Kateri Tekakwitha is an oil painting on canvas 41 x 37″ painted by Father Chauchetière between 1682-1693. Kateri appeared to him during that time. The original painting hangs in the sacristy of St. Francis Xavier Church on the Kanawaké Mohawk Reservation on the south bank of the St. Lawrence River, near Montréal, Québec.

Invasions by the French

In the mid 15th century, the Mohawk interacted with both Dutch and French colonists. Originally, the Dutch, who had settled in Albany and Schenectady traded fur with the Mohawk while the French traded with the Huron.

In 1666, when Tekakwitha was around ten years old, the French trying to make inroads into Iroquois territory in present-day central New York, attacked the Mohawk, and after driving the people from their the longhouses and wigwams they burned all three Mohawk villages and their corn and squash fields.

During the skirmish, the Mohawks took refuge in the forest. Little Tekakwitha spent the cold winter in the forest along with her aunt’s family.

After the defeat by the French forces, the Mohawk was forced to accept a peace treaty that required them to accept Jesuit missionaries, whom they called “Black Robes,” in their villages for converting them to Christianity. The Jesuits established the mission of Saint-Pierre de Gandaouagué on the north shore of the Mohawk River and quickly studied Mohawk and other native languages to reach the people and taught them Christianity using terms the natives could easily identify.

Tekakwitha went with her people to the mission of Saint-Pierre de Gandaouagué. She was impressed by the courteous manners and the piety of the Jesuit missionaries she met for the first time.

The Mohawk crossed the Mohawk River to rebuild Caughnawaga on the north bank

In 1667, Tekakwitha met the Jesuits Jacques Frémin, Jacques Bruyas, and Jean Pierron, who had come to the village. But, her uncle opposed any contact with them because he did not want her to convert to Christianity since one of his daughters had already left Caughnawaga to go to the Iroquois Catholic mission village near Montreal in Quebec, Canada.

The records of Jesuits who knew Tekakwitha describe her as a modest, shy girl who avoided social gatherings, and wore a blanket over her head to cover the pockmarks on her face. She learned the traditional way of making clothing and belts from animal skins; weaving mats, baskets and boxes of reeds and grasses; preparing food from the game, crops and gathered produce. She took part in the women’s seasonal planting and intermittent weeding.

Although small-pox had marked her face and seriously impaired her eyesight, her aunts started pressurizing her to marry, even at the young age of 13. As she grew older, she shrank from marriage with great aversion.

In the summer of 1669, a band of several hundred Mohican warriors, advancing from the east attacked the village of Caughnawaga. The Mohawks fought off the invaders who kept the village under siege for three days. Tekakwitha along with other girls of the village carried food and water to the defending warriors on the palisades. They also helped the Jesuit priest Jean Pierron who tended to the wounded, and buried the dead.

When reinforcements arrived from other Mohawk villages the Mohican warriors retreated. The Mohawk villagers led by chief Ganeagowa, pursued the Mohicans in the forest, killing over 80 and capturing several others. When the Mohawks returned to Caughnawaga amidst widespread celebration, they tortured the captive Mohicans – thirteen men and four women – for two days and had planned to kill them on the third. Father Jean Pierron who was tending to the captives also, implored the Mohawk to stop the torture, but they ignored his plea. He then instructed the captives in Catholic doctrine as best he could and baptized them before they died under torture.

The Iroquois Feast of the Dead

In late 1669, the Iroquois Feast of the Dead, held every ten years, was convened at Caughnawaga. It was the Mohawk custom to carefully exhume the cadavers of those who had died in the previous decade, so that their souls could be released to wander to the spirit land.

A few Oneidas and Onondagas came to attend the feast led by sachem Garakontié.

Father Pierron who was present in the village boldly censured the beliefs and logic of the Feast of the Dead. The assembled Iroquois, upset over his remarks, ordered him to be silent. But Father Pierron continued, exhorting the Iroquois to give up their “superstitious” rites. Under duress, Father Pierron left the gathering, but returned along with Garakontié, the Onondaga sachem. Under Garakontié’s protection Pierron finished his speech. He demanded that, to secure a continued friendship with the French, the Iroquois should give up their Feast of the Dead, their faith in dreams as a guide to action, and the worship of their war-god. Eventually, the assembled Iroquois relented. Exchanging gifts with Father Pierron, they promised to give up the customs and rituals he had denounced.

Sachem Garakontié himself later became a Christian.

Family urges Tekakwitha to marry

Around 1674, when Tekakwitha turned 17, her adoptive parents, and other relatives became concerned over her lack of interest in young men as romantic partners or potential husbands. They urged Tekakwitha to marry a young Mohawk warrior. When she refused to marry the man chosen for her, she incurred the family’s displeasure, ridicule, threats, and harsh workloads. But Tekakwitha stayed firm in her resolution of resisting marriage, while submitting to their work demands.

Conversion and Baptism

In the spring of 1675, when she was about 18, Tekakwitha met the Jesuit priest Jacques de Lamberville. He taught her catechism.

A log beam across the ceiling of the church at the National Shrine of Blessed Kateri Tekakwitha,  Fonda, New York (Source: tenkidsandadog.blogspot.in)

A log beam across the ceiling of the church at the National Shrine of Blessed Kateri Tekakwitha, Fonda, New York (Source: tenkidsandadog.blogspot.in)

Convinced that Tekakwitha was ready for true conversion, Father de Lamberville baptized her on Easter Sunday, April 5, 1676, and gave her the name “Catherine” after St. Catherine of Sienna. The Victorian author Ellen Hardin Walworth conceived the alternate name “Kateri” which was first used in 1891.

Tekakwitha’s family opposed her conversion to Catholicism and continued to persecute her. They deprived her of food because she did not want to work on Sundays. People threw stones at her when she went to the chapel to pray. Some Mohawks accused her of sorcery and sexual promiscuity.

 Previous – The Story of Kateri Tekakwitha – Part 1 

Next  The Story of Kateri Tekakwitha: Part 3

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The Story of Kateri Tekakwitha – the First North American Indian Saint: Part 1


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Myself . By T.V. Antony Raj

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I am a flower of Sharon, a lily of the valleys.
Like a lily among thorns, so is my friend among women.
Song of Songs 2:1-2

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Saint Kateri Tekakwitha

Statue of Saint Kateri Tekakwitha at the Basilica of the National Shrine of the Immaculate Conception, Washington D.C. (Photo: T.V. Antony Raj)

Preface

July 14, is the feast day of Saint Kateri Tekakwitha, the first North American declared a Saint by the Roman Catholic Church, and the fourth Native American to be declared a saint after St. Juan Diego Cuauhtlatoatzin and two other Oaxacan Indians. She is known as the “Lily of the Mohawks” and the “Genevieve of New France“. Like St. Francis of Assisi she is also the patroness of the environment and ecology.

Tekakwitha was a Mohawk-Algonquin virgin and laywoman belonging to the Turtle Clan of the Mohawk tribe of the Iroquois nation. She was born in Auriesville, now part of New York in  As a child she lost her parents to a smallpox epidemic. She survived the catastrophe with damaged eyesight and pockmarks on her face. Her paternal uncle, a village chief, a great foe of the Roman Catholic missionaries from France in the area, adopted the orphaned girl.

Shunned by her tribe for her religious conversion to Catholicism, Tekakwitha settled for the last years of her life in the Jesuit mission village, south of Montreal in New France, now Canada.

Kateri Tekakwitha died on April 17, 1680, aged 24, at Caughnawaga, Canada. It is alleged that after her death, the scars on her face cleared. Various miracles and supernatural effects are assigned to her intercession.

Kateri Tekakwitha’s extraordinary life and reputation for piety have made her an icon to the native Roman Catholics of North America.

In 1943,  the Catholic Church declared Kateri Tekakwitha as venerable. In 1980, Pope John Paul II beatified her, and on October 21, 2012, Pope Benedict XVI canonized her at Saint Peter’s Basilica.

According to one of her biographers, no other native American’s life has been more fully documented that of Kateri Tekakwitha. At least three hundred books have been published in more than twenty languages based on the writings of French Jesuit missionaries, such as Claude Chauchetière, Pierre Cholenec, and others who knew her personally.

Saint Kateri Tekakwitha - The Lily of the Mohawks

Saint Kateri Tekakwitha – The Lily of the Mohawks

Because of her singular life of chastity, she is often associated with the lily flower, a traditional symbol of purity among Roman Catholics and one often used for the Virgin Mary.

The fleur-de-lys is a heraldic symbol of the French monarchy. Four lilies are depicted in the flag of Quebec. The French associated Kateri with the lily.

It was Father Claude Chauchetière who first evoked the lily metaphor when he wrote,

I have up to the present written of Katharine as a lily among thorns, but now I shall relate how God transplanted this beautiful lily and placed it in a garden full of flowers, that is to say, in the Mission of the Sault, where there have been, are, and always will be holy people renowned for virtue. 

Religious images of Tekakwitha are often  adorned with a lily and the cross. Feathers and turtle are incorporated as cultural accessories.

Colloquial terms for Tekakwitha are The Lily of the Mohawks, the Mohawk Maiden, the Pure and Tender Lily, the Flower among True Men, the Lily of Purity and The New Star of the New World.

Kateri Tekakwitha’s tribal neighbors praised Kateri Tekakwitha as “the fairest flower that ever bloomed among the red men.” Now, reverence of Kateri Tekakwitha transcends tribal differences. Indigenous North American Catholics identify themselves with her by portraying her in their art, and in their own traditional clothing.

Many consider her virtues as an ecumenical bridge between Mohawk and European cultures.

In Canada, the feast of Saint Kateri Tekakwitha is celebrated on April 17.

The Story of Saint  Kateri Tekakwitha 

Portrait of Kateri Tekakwitha, painted by Kevin Gordon

Portrait of Kateri Tekakwitha, painted by Kevin Gordon

Weskarini, an Algonquin tribe, known as Petite Nation des Algonquins (Little Nation of the Algonquin), lived on the north side of the Ottawa River below Allumettes Island (Morrison’s Island), Québec, New France. They had close associations with the Jesuit missionaries.

In March 1643, Jeanne Mance, a French nurse at the Hôtel-Dieu in Montréal took care of Pachirini Sachem Carolus, a wounded young Algonquin warrior. Sachem baptized on April 2, 1643, in Montréal by Father Imbert Duperon. He was given the Christian name of Charles. He lived in Montréal for some time with the two Jesuits of the post. Most of the Weskarini Algonquin became Catholics, being baptized between 1643 and 1650 by the Jesuits in Montréal and the rest later at Trois-Rivières. They settled in Trois-Rivières, setting up their village near the Fort there. While his fellow tribesmen left for Trois-Rivières, Charles Pachirini led the Jesuits to explore the shore that was later to become Laprairie (a Jesuit mission).

Prior to 1648, Charles Pachirini rejoined his people at Trois-Rivières and became the captain of the Christian Algonquins, even during the lifetime of his discredited predecessor Paul Tessouhat II, the chief of the Kichesipirini, or Algonquins of Allumette Island. He was given a Fiefdom in Trois-Rivières.

This was a time when the Iroquois were at war with the Algonquin.

Earlier, on October 18, 1646, near the village named Ossernenon also known as Gandaouge, Gandawaga and Caughnawaga in the Iroquois Confederacy in New France (present-day Auriesville, New York) the Iroquoi Mohawks killed Saint Isaac Jogues, a Jesuit missionary and threw his body in the St. Lawrence River.

Around 1652-1653, Mohawks of Ossernenon raided the town of Trois-Rivières and the Algonquin village of Sachem Charles Pachirini.

When the Mohawks attacked the area, the women and children sought shelter in the Fort while the braves joined the soldiers in repelling the attack. The raiding party killed many braves and soldiers defending the fort and the Indian village of the Weskarini. They also abducted French and Algonquin children and women. It became the norm to take the women and children of the defeated with them as prisoners and subsume them into their fold.

One of the abducted women Kahontáke (Meadow) or Kahenta also known as Tagaskouita, was an Algonquin, a member of the Weskarini Band of Sachem Carolus Pachirini. She had been baptized and educated among the French in Trois-Rivières. She married Kenneronkwa, an Iroquoi Mohawk warrior. Around 1656, Kahontáke gave birth to a girl at the Turtle Castle of Ossernenon, in the village of Ossernenonon on the banks of the Mohawk River. According to some authorities the child was born in the village of Gandaouge.

Catherine Tekakwitha, so renowned today in New France for the extraordinary marvels that God has bestowed and continues to bestow through her intercession, was born an Iroquois in 1656 in a Mohawk village called Gahnaougé. Her mother, an Algonquin, had been baptized and educated among the French in Trois-Rivières. She was seized there by the Iroquois with whom we were at war at that time, and taken as a slave to their homeland. She lived there and after a little while was married to a native of the place, and had two children: a son, and a daughter, Catherine.” From Catherine Tekakwitha, Fr. Pierre Cholenec, S.J., Her Spiritual Advisor.  (Translated by William Lonc, S.J., 2002)

During the years 1661 and 1662, the Mohawk suffered from a smallpox epidemic, the disease brought to the Americas by the Europeans. The disease devastated the village of Ossernenon, causing the death of most of the villagers. Kenneronkwa, his wife, and baby son succumbed to the disease. However, his daughter survived the catastrophe with damaged eyesight and pockmarks on her face. She was adopted by her father’s sister and her husband, a chief of the Turtle Clan, and raised as one of his daughters. The chief was a great foe of the Roman Catholic missionaries from France in the area.

Shortly afterwards, the survivors of the smallpox epidemic of the village of Ossernenon built a new village at the top of a hill, a mile or two west up the Mohawk River along its southern bank and called it Caughnawaga (“at the wild water”).

Because of her weakened eyes, the girl had trouble seeing in front of her, especially in the sunshine. Her uncle and aunts named her “Tekakwitha” meaning “she who feels her way ahead.”

Next  The Story of Kateri Tekakwitha: Part 2

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FIFA World Cup 2014: Schedule – From Quarter-Finals To Finals


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Myself By T.V. Antony Raj

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FIFA World Cup 2014 - Brasil

 


QUARTER-FINALS


FRIDAY, JULY 4, 2014

21:30 IST

16:00 GMT

11:00 EST

13:00 BRT

Match #57

France vs Germany

France

Germany

Estadio do Maracanã
Rio De Janeiro


SATURDAY, JULY 5, 2014

01:30 IST

20:00 GMT (Friday)

15:00 EST (Friday)

17:00 BRT (Friday)

Match #58

Brazil vs Colombia

BrazilColombia

Estadio Castelão
Fortaleza

21:30 IST

16:00 GMT

11:00 EST

13:00 BRT

Match #59

Argentina vs Belgium

Argentina Belgium

Estadio Nacional
Brasilia


SUNDAY, JULY 6, 2014

01:30 IST

20:00 GMT (Saturday)

15:00 EST (Saturday)

17:00 BRT (Saturday)

Match #60

Netherlands vs Costa Rica

Netherlands Costa Rica

Arena Fonte Nova
Salvador


SEMI-FINALS


WEDNESDAY, JULY 9, 2014

01:30 IST

20:00 GMT (Tuesday)

15:00 EST (Tuesday)

17:00 BRT (Tuesday)

Match #61

Winner Match 57 vs Winner Match 58

Estadio Mineirão
Belo Horizonte


THURSDAY, JULY 10, 2014

01:30 IST

20:00 GMT (Wednesday)

15:00 EST (Wednesday)

17:00 BRT (Wednesday)

Match #62

Winner Match 59 vs Winner Match 60

Arena de Sao Paulo
Sao Paulo 


THIRD PLACE


SUNDAY, JULY 13, 2014

01:30 IST

20:00 GMT (Saturday)

15:00 EST (Saturday)

17:00 BRT (Saturday)

Match #63

Loser Match 61 vs Loser Match 62

Estadio Nacional
Brasilia


FINAL


MONDAY, JULY 14, 2014

0:30 IST

19:00 GMT (Sunday)

14:00 EST (Sunday)

16:00 BRT (Sunday)

Match #64

Winner Match 61 vs Winner Match 62

Estadio do Maracanã
Brasilia

BRT = Brazil Standard Time  EST = Eastern Standard Time
IST = India Standard Time  GMT = Greenwich Mean Time

 

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FIFA World Cup 2014: Schedule – From Round of 16 To Finals


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Myself By T.V. Antony Raj

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FIFA World Cup 2014 - Brasil

 


ROUND OF 16


SATURDAY, JUNE 28, 2014

21:30 IST

16:00 GMT

11:00 EST

13:00 BRT

Match #49
Brazil vs Chile

Brazil

Chile

Estadio Mineirão


SUNDAY, JUNE 29, 2014

01:30 IST

20:00 GMT (Saturday)

15:00 EST (Saturday)

17:00 BRT (Saturday)

Match #50
Colombia
vs Uruguay

ColombiaUruguay

Estadio do Maracanã

21:30 IST

16:00 GMT

11:00 EST

13:00 BRT

Match #51
Netherlands
vs Mexico

Mexico

Netherlands

Estadio Castelão


MONDAY, JUNE 30, 2014

01:30 IST

20:00 GMT (Sunday)

15:00 EST (Sunday)

17:00 BRT (Sunday)

Match #52
Costa Rica
vs Greece

GreeceCosta Rica

 

Arena Pernambuco

21:30 IST

16:00 GMT

11:00 EST

13:00 BRT

Match #53
France
vs Nigeria

FranceNigeria

Nacional


TUESDAY, JULY 1, 2014

01:30 IST

20:00 GMT (Monday)

15:00 EST (Monday)

17:00 BRT (Sunday)

Match #54
Germany
vs Algeria

Algeria

Germany

Estadio Beira-Rio

21:30 IST

16:00 GMT

11:00 EST

13:00 BRT

Match #55
Argentina
vs Switzerland

Argentina

Switzerland

Arena Corinthians


WEDNESDAY, JULY 2, 2014

01:30 IST

20:00 GMT (Tuesday)

15:00 EST (Tuesday)

17:00 BRT (Tuesday)

Match #56
Belgium vs United States

Belgium

USA

Arena Fonte Nova


QUARTER-FINALS


FRIDAY, JULY 4, 2014

21:30 IST

16:00 GMT

11:00 EST

13:00 BRT

Match #57

Winner Match 53 vs Winner Match 54

Estadio do sMaracanã


SATURDAY, JULY 5, 2014

01:30 IST

20:00 GMT (Friday)

15:00 EST (Friday)

17:00 BRT (Friday)

Match #58

Winner Match 49 vs Winner Match 50

Estadio Castelão

21:30 IST

16:00 GMT

11:00 EST

13:00 BRT

Match #59

Winner Match 55 vs Winner Match 56

Nacional


SUNDAY, JULY 6, 2014

01:30 IST

20:00 GMT (Saturday)

15:00 EST (Saturday)

17:00 BRT (Saturday)

Match #60

Winner Match 51 vs Winner Match 52

Arena Fonte Nova


SEMI-FINALS


WEDNESDAY, JULY 9, 2014

01:30 IST

20:00 GMT (Tuesday)

15:00 EST (Tuesday)

17:00 BRT (Tuesday)

Match #61

Winner Match 57 vs Winner Match 58

Estadio Mineirão


THURSDAY, JULY 10, 2014

01:30 IST

20:00 GMT (Wednesday)

15:00 EST (Wednesday)

17:00 BRT (Wednesday)

Match #62

Winner Match 59 vs Winner Match 60

Arena Corinthians


THIRD PLACE


SUNDAY, JULY 13, 2014

01:30 IST

20:00 GMT (Saturday)

15:00 EST (Saturday)

17:00 BRT (Saturday)

Match #63

Loser Match 61 vs Loser Match 62

Nacional


FINAL


MONDAY, JULY 14, 2014

0:30 IST

19:00 GMT (Sunday)

14:00 EST (Sunday)

16:00 BRT (Sunday)

Match #64

Winner Match 61 vs Winner Match 62

Estadio do Maracanã

BRT = Brazil Standard Time  EST = Eastern Standard Time
IST = India Standard Time  GMT = Greenwich Mean Time

 

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“Free at last, Free at last, Great God almighty, We are free at last.”


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Myself By T.V. Antony Raj

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Dr. Martin Luther King Jr.  (AP)

Dr. Martin Luther King Jr. (AP)

If you ask me to name two good men who stood for the rights of their fellow beings in the last century and made a mark in the history of humanity, I would immediately say: “Mahatma Gandhi and Martin Luther King, Jr.”

These two passionately devoted men with dreams and visions inspired their people using nonviolent civil disobedience based on their respective religious beliefs.

Mahatma Gandhi

Mahatma Gandhi

Mahatma Gandhi called all Indians to break free from the yoke of the British rule and Martin Luther King mobilized his fellow Afro-Americans, who still languished in all the corners of American society and found themselves in exile in their own land, to break free from the shackles of the invisible, but existing slavery.

Four weeks after returning from India, King prepared a draft for an article titled “My trip to India,” April 1959. Ebony magazine published it under the title “My Trip to the Land of Gandhi“.

In that article King notes that Gandhi’s spirit was still alive, though “some of his disciples have misgivings about this when… they look around and find nobody today who comes near the stature of the Mahatma.” Lamenting India’s pervasive economic inequalities, King observes that “the bourgeoise - white, black or brown – behaves about the same the world over,” and he calls upon the West to aid India’s development “in a spirit of international brotherhood, not national selfishness.

I admit that until the early 1960s, I was not a fan of Martin Luther King, Jr., mainly because I did not know much about him, or I might even say misinformed.

August 28, 1963, Dr. Martin Luther King Jr., head of the Southern Christian Leadership Conference, delivers his "I Have a Dream" speech at the Lincoln Memorial in Washington.(Associated Press File Photo)

August 28, 1963, Dr. Martin Luther King Jr., head of the Southern Christian Leadership Conference, delivers his “I Have a Dream” speech at the Lincoln Memorial in Washington. (Associated Press File Photo)

After hearing Martin Luther King’s famous “I Have a Dream” speech, at the “March on Washington for Jobs and Freedom” on August 28 1963, delivered from the steps of the Lincoln Memorial to a crowd of 200,000 civil rights protesters, I realized how truly a great man and a gifted leader he was. He began his speech with:

I am happy to join with you today in what will go down in history as the greatest demonstration for freedom in the history of our nation.

Five score years ago a great American in whose symbolic shadow we stand today signed the Emancipation Proclamation. This momentous decree is a great beacon light of hope to millions of Negro slaves who had been seared in the flames of withering injustice. It came as a joyous daybreak to end the long night of their captivity. But 100 years later the Negro still is not free. One hundred years later the life of the Negro is still badly crippled by the manacles of segregation and the chains of discrimination. One hundred years later the Negro lives on a lonely island of poverty in the midst of a vast ocean of materia1 prosperity. One hundred years later the Negro is still languished in the corners of American society and finds himself in exile in his own land. So we’ve come here today to dramatize a shameful condition. …

I was spellbound. His soaring close: Free at last, Free at last, Great God almighty, We are free at last,” still resonates even today and inspires those who follow his dream.

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Here is the full text of his speech “I Have a Dream“:

I HAVE A DREAM…

(Copyright 1963, MARTIN LUTHER KING JR.)

Speech by the Rev. MAXTIN LUTHER KING
At the “March on Washington”

I am happy to join with you today in what will go down in history as the greatest demonstration for freedom in the history of our nation.

Five score years ago a great American in whose symbolic shadow we stand today signed the Emancipation Proclamation. This momentous decree is a great beacon light of hope to millions of Negro slaves who had been seared in the flames of withering injustice. It came as a joyous daybreak to end the long night of their captivity. But 100 years later the Negro still is not free. One hundred years later the life of the Negro is still badly crippled by the manacles of segregation and the chains of discrimination. One hundred years later the Negro lives on a lonely island of poverty in the midst of a vast ocean of materia1 prosperity. One hundred years later the Negro is still languished in the corners of American society and finds himself in exile in his own land. So we’ve come here today to dramatize a shameful condition.

In a sense we’ve come to our nation’s capital to cash a check. When the architects of our Republic wrote the magnificent words of the Constitution and the Declaration of Independence, they were signing a promissory note to which every American was to fall heir. This note was a promise that all men—yes, black men as well as white men—would be guaranteed the inalienable rights of life, liberty and the pursuit of happiness. It is obvious today that America has defaulted on this promissory note insofar as her citizens of color are concerned. Instead of honoring this sacred obligation, America has given the Negro people a bad check, a check which has come back marked “insufficient funds.”

But we refuse to believe that the bank of justice is bankrupt. We refuse to believe that there are insufficient funds in the great vaults of opportunity of this nation. So we’ve come to cash this check, a check that will give us upon demand the riches of freedom and the security of justice.

We have also come to this hallowed spot to remind America of the fierce urgency of now. This is no time to engage in the luxury of cooling off or to take the tranquilizing drug of gradualism. Now is the time to make real the promises of democracy. Now is the time to rise from the dark and desolate valley of segregation to the sunlit path of racial justice. Now is the time to lift our nation from the quicksands of racial injustice to the solid rock of brotherhood.

Now is the time to make justice a reality for all of God’s children. It would be fatal for the nation to overlook the urgency of the moment. This sweltering summer of the Negro’s legitimate discontent will not pass until there is an invigorating autumn of freedom and equality — 1963 is not an end but a beginning. Those who hope that the Negro needed to blow off steam and will now be content will have a rude awakening if the nation returns to business as usual.

There will be neither rest nor tranquility in America until the Negro is granted his citizenship rights. The whirlwinds of revolt will continue to shake the foundations of our nation until the bright days of justice emerge. And that is something that I must say to my people who stand on the worn threshold which leads into the palace of justice. In the process of gaining our rightful place we must not be guilty of wrongful deeds. Let us not seek to satisfy our thirst for freedom by drinking from the cup of bitterness and hatred.

We must forever conduct our struggle on the high plane of dignity and discipline. We must not allow our creative protests to degenerate into physical violence. Again and again we must rise to the majestic heights of meeting physical force with soul force. The marvelous new militancy which has engulfed the Negro community must not lead us to distrust all white people, for many of our white brothers, as evidenced by their presence here today, have come to realize that their destiny is tied up with our destiny.

They have come to realize that their freedom is inextricably bound to our freedom. We cannot walk alone. And as we walk we must make the pledge that we shall always march ahead. We cannot turn back. There are those who are asking the devotees of civil rights, “When will you be satisfied?” We can never be satisfied as long as the Negro is the victim of the unspeakable horrors of police brutality.

We can never be satisfied as long as our bodies, heavy with the fatigue of travel, cannot gain lodging in the motels of the highways and the hotels of the cities.

We cannot be satisfied as long as the Negro’s basic mobility is from a smaller ghetto to a larger one. We can never be satisfied as long as our children are stripped of their adulthood and robbed of their dignity by signs stating “For Whites Only.”

We cannot be satisfied as long as the Negro in Mississippi cannot vote and the Negro in New York believes he has nothing for which to vote.

No, no, we are not satisfied, and we will not be satisfied until justice rolls down like waters and righteousness like a mighty stream.

I am not unmindful that some of you have come here out of great trials and tribulation. Some of you have come fresh from narrow jail cells. Some of you have come from areas where your quest for freedom left you battered by the storms of persecution and staggered by the winds of police brutality. You have been the veterans of creative suffering.

Continue to work with the faith that unearned suffering is redemptive. Go back to Mississippi, go back to Alabama, go back to South Carolina, go back to Georgia, go hack to Louisiana, go back to the slums and ghettos of our Northern cities, knowing that somehow this situation can and will be changed. Let us not wallow in the valley of despair.

I say to you today, my friends, though, even though we face the difficulties of today and tomorrow, I still have a dream. It is a dream deeply rooted in the American dream. I have a dream that one day this nation will rise up, live out the true meaning of its creed: “We hold these truths to be self-evident, that all men are created equal.”

I have a dream that one day on the red hills of Georgia sons of former slaves and the sons of former slave-owners will be able to sit down together at the table of brotherhood. I have a dream that one day even the state of Mississippi, a state sweltering with the heat of injustice, sweltering with the heat of oppression, will be transformed into an oasis of freedom and justice.

I have a dream that my four little children will one day live in a nation where they will not be judged by the color of their skin but by the content of their character. I have a dream I have a dream that one day in Alabama, with its vicious racists, with its governor having his lips dripping with the words of interposition and nullification, one day right there in Alabama little black boys and black girls will be able to join hands with little white boys and white girls as sisters and brothers.

I have a dream today I have a dream that one day every valley shall be exalted, every hill and mountain shall be made low. The rough places will be made plain, and the crooked places will be made straight. And the glory of the Lord shall be revealed, and all flesh shall see it together. This is our hope. This is the faith that I go back to the South with. With this faith we will be able to hew out of the mountain of despair a stone of hope. With this faith we will be able to transform the jangling discords of our nation into a beautiful symphony of brotherhood. With this faith we will be able to work together, to pray together, to struggle together, to go to jail together, to stand up for freedom together, knowing that we will be free one day.

This will be the day when all of God’s children will be able to sing with new meaning. “My country, ‘tis of thee, sweet land of liberty, of thee I sing. Land where my fathers died, land of the pilgrim’s pride, from every mountainside, let freedom ring.” And if America is to be a great nation, this must become true. So let freedom ring from the prodigious hilltops of New Hampshire. Let freedom ring from the mighty mountains of New York. Let freedom ring from the heightening Alleghenies of Pennsylvania. Let freedom ring from the snowcapped Rockies of Colorado. Let freedom ring from the curvaceous slopes of California.

But not only that. Let freedom ring from Stone Mountain of Georgia. Let freedom ring from Lookout Mountain of Tennessee. Let freedom ring from every hill and molehill of Mississippi, from every mountainside. Let freedom ring

When we allow freedom to ring – when we let it ring from every city and every hamlet, from every state and every city, we will be able to speed up that day when all of God’s children, black men and white men, Jews and Gentiles, Protestants and Catholics, will be able to join hands and sing in the words of the old Negro spiritual, “Free at last, Free at last, Great God almighty, We are free at last.

(Copyright 1963, MARTIN LUTHER KING, JR.)

Martin Luther King. jr. Tomb (Source: Panoramio.com)

Martin Luther King. jr. Tomb (Source: Panoramio.com)

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