Martin of Tours
Wissmannsdorf and Villadoz; Torre di Mosto |
---|
Martin of Tours (
His life was recorded by a contemporary hagiographer,
Hagiography
The early life of Martin was written by
But, after the lapse only of a few days, the catechumen, seized with a languor, began to suffer from a violent fever. It so happened that Martin had then left home, and having remained away three days, he found on his return that life had departed from the catechumen; and so suddenly had death occurred, that he had left this world without receiving baptism. The body being laid out in public was being honored by the last sad offices on the part of the mourning brethren, when Martin hurries up to them with tears and lamentations. But then laying hold; as it were, of the Holy Spirit, with the whole powers of his mind, he orders the others to quit the cell in which the body was lying; and bolting the door, he stretches himself at full length on the dead limbs of the departed brother. Having given himself for some time to earnest prayer, and perceiving by means of the Spirit of God that power was present, he then rose up for a little, and gazing on the countenance of the deceased, he waited without misgiving for the result of his prayer and of the mercy of the Lord. And scarcely had the space of two hours elapsed, when he saw the dead man begin to move a little in all his members, and to tremble with his eyes opened for the practice of sight. Then indeed, turning to the Lord with a loud voice and giving thanks, he filled the cell with his ejaculations. Hearing the noise, those who had been standing at the door immediately rush inside. And truly a marvelous spectacle met them, for they beheld the man alive whom they had formerly left dead. Thus being restored to life, and having immediately obtained baptism, he lived for many years afterwards; and he was the first who offered himself to us both as a subject that had experienced the virtues of Martin, and as a witness to their existence.
Other miracle stories described are: turning back the flames from a house while Martin was burning down the Roman temple it adjoined; deflecting the path of a felled sacred pine; the healing power of a letter written by Martin.
Life
Soldier
Martin was born in AD 316 or 336
At the age of 10 he attended the Christian church against the wishes of his parents and became a
As the son of a veteran officer, Martin at 15 was required to join a cavalry
Martin's biographer, Sulpicius Severus, provided no dates in his chronology, so although he indicated that Martin served in the military "for nearly two years after his baptism," it is difficult for the historian to pin down the exact date of Martin's exit from military service.[6] Still, historian Andre Mertens has provided this guidance: "He [Martin] served under the Roman emperor Constantine II (ruled 337-61) and afterwards under Julian (ruled 355-60)."[7]
Regardless of the difficulties in chronology, Sulpicius reports that just before a battle in the Gallic provinces at Borbetomagus (now Worms, Germany), Martin determined that his switch of allegiance to a new commanding officer (away from antichristian Julian and to Christ), along with reluctance to receive Julian's pay just as Martin was retiring, prohibited his taking the money and continuing to submit to the authority of the former now, telling him, "I am the soldier of Christ: it is not lawful for me to fight."[3] He was charged with cowardice and jailed, but in response to the charge, he volunteered to go unarmed to the front of the troops. His superiors planned to take him up on the offer, but before they could, the invaders sued for peace, the battle never occurred, and Martin was released from military service.[8]
Monk and hermit
Martin declared his vocation, and made his way to the city of
With the return of Hilary to his
Martin travelled and preached through western Gaul: "The memory of these apostolic journeyings survives to our day in the numerous local legends of which Martin is the hero and which indicate roughly the routes that he followed."[4]
Bishop
In AD 371 Martin was elected
As bishop, Martin set to enthusiastically ordering the destruction of pagan temples, altars and sculptures:
[W]hen in a certain village he had demolished a very ancient temple, and had set about cutting down a pine-tree, which stood close to the temple, the chief priest of that place, and a crowd of other heathens began to oppose him; and these people, though, under the influence of the Lord, they had been quiet while the temple was being overthrown, could not patiently allow the tree to be cut down.
— Sulpicius Severus 1894, ch. xiii
Sulpicius affirms that Martin withdrew from the city to live in
Martin introduced a rudimentary parish system in his diocese. Once a year, the bishop visited each of his parishes, traveling on foot, or by donkey or boat. He continued to set up monastic communities, and extended the influence of his episcopate from Touraine to such distant points as Chartres, Paris, Autun, and Vienne.
In one instance, the pagans agreed to fell their sacred pine tree, if Martin would stand directly in its path. He did so, and it miraculously missed him. Sulpicius, a classically educated aristocrat, related this anecdote with dramatic details, as a set piece. Sulpicius could not have failed to know the incident the Roman poet Horace recalls in several Odes of his own narrow escape from a falling tree.[13]
Martin was so dedicated to the freeing of prisoners that when authorities, even emperors, heard he was coming, they refused to see him because they knew he would request mercy for someone and they would be unable to refuse.
On behalf of the Priscillianists
The churches of other parts of Gaul and in Spain were being disturbed by the Priscillianists, an ascetic sect, named after its leader,
Although greatly opposed to the Priscillianists, Martin traveled to the Imperial court of Trier to remove them from the secular jurisdiction of the emperor. With Ambrose, Martin rejected Bishop Ithacius's principle of putting heretics to death—as well as the intrusion of the emperor into such matters. He prevailed upon the emperor to spare the life of the heretic Priscillian. At first, Maximus acceded to his entreaty, but, when Martin had departed, yielded to Ithacius and ordered Priscillian and his followers to be beheaded (in 385). Martin then pleaded for a cessation of the persecution of Priscillian's followers in Spain.[12] Deeply grieved, Martin refused to communicate with Ithacius, until pressured by the Emperor.
Death
Martin died in Candes-Saint-Martin, Gaul (central France) in 397. After he died, local citizens of the Poitou region and residents of Tours quarreled over where Martin would be buried.[15] One evening after dark, several residents of Tours carried Martin's body to a waiting boat on the river Loire, where teams of rowers ferried his body on the river to Tours, where a huge throng of people waited on the river banks to meet and pay their last respects to Martin's body. One chronicle states that "2,000 monks, and nearly as many white-robed virgins, walked in the procession" accompanying the body from the river to a small grove just west of the city, where Martin was buried and where his shrine was established.[15]
Shrine basilica
The shrine chapel at Tours developed into one of the most prominent and influential establishments in medieval France. Charlemagne awarded the position of Abbot to his friend and adviser Alcuin. At this time the abbot could travel between Tours and the court at
In later times the abbey was destroyed by fire on several occasions and ransacked by
During the
Legend of Saint Martin Dividing his Cloak
While Martin was a soldier in the Roman army and stationed in Gaul (modern-day France), he experienced a vision, which became the most-repeated story about his life. One day as he was approaching the gates of the city of Amiens, he met a scantily clad beggar. He impulsively cut his military cloak in half to share with the man. That night, Martin dreamed of Jesus wearing the half of the cloak he had given away. He heard Jesus say to some of the angels, "Martin, who is still but a
The part kept by himself became the famous relic preserved in the oratory of the
The priest who cared for the cloak in its reliquary was called a cappellanu, and ultimately all priests who served the military were called cappellani. The French translation is chapelains, from which the English word chaplain is derived.[19]
A similar linguistic development took place for the term referring to the small temporary churches built for the relic. People called them a "capella", the word for a little cloak. Eventually, such small churches lost their association with the cloak, and all small churches began to be referred to as "chapels".[20]
Veneration
The veneration of Martin was widely popular in the
When Bishop
St. Martin's popularity can be partially attributed to his adoption by successive royal houses of France.
Martin is honored in the
Revival of the popular devotion to St. Martin in the Third Republic
Excavations and rediscovery of the tomb
In 1860 excavations by Leo Dupont (1797–1876) established the dimensions of the former abbey and recovered some fragments of architecture. The tomb of St. Martin was rediscovered on 14 December 1860, which aided in the nineteenth-century revival of the popular devotion to St. Martin.
After the radical
Franco-Prussian War
Martin's renewed popularity in France was related to his promotion as a military saint during the Franco-Prussian War of 1870–1871. During the military and political crisis of the Franco-Prussian war, Napoleon III's Second Empire collapsed. After the surrender of Napoleon to the Prussians after the Battle of Sedan in September 1870, a provisional government of national defense was established, and France's Third Republic was proclaimed. Paris was evacuated due to the advancing enemy and for a brief time (September–December 1870), Tours became the effective capital of France.
St Martin was promoted by the clerical right as the protector of the nation against the German threat. Conservatives associated the dramatic collapse of Napoleon III's regime as a sign of divine retribution on the irreligious emperor. Priests interpreted it as punishment for a nation led astray due to years of anti-clericalism. They preached repentance and a return to religion for political stability. The ruined towers of the old royal basilica of St. Martin at Tours came to symbolize the decline of traditional Catholic France.[29]
With the government's relocation to Tours during the
During the nineteenth-century Frenchmen, influenced by secularism, agnosticism, and anti-clericalism, deserted the church in great numbers. As Martin was a man's saint, the devotion to him was an exception to this trend. For men serving in the military, Martin of Tours was presented by the Catholic Right as the masculine model of principled behavior. He was a brave fighter, knew his obligation to the poor, shared his goods, performed his required military service, followed legitimate orders, and respected secular authority.[31]
Opposition from Anticlericals
During the 1870s, the procession to St. Martin's tomb at Tours became a display of ecclesiastical and military cooperation. Army officers in full uniform acted as military escorts, symbolically protecting the clergy and clearing the path for them. Anti-clerics viewed the staging of public religious processions as a violation of civic space. In 1878, M. Rivière, the provisional mayor of Tours, with anticlerical support banned the November procession in honor of St. Martin. President
The struggle between the two men was reflective of that between conservatives and anti-clerics over the church's power in the army. From 1874, military chaplains were allowed in the army in times of peace, but anti-clerics viewed the chaplains as sinister monarchists and counter-revolutionaries. Conservatives responded by creating the short-lived Legion de Saint Maurice in 1878 and the society, Notre Dame de Soldats, to provide unpaid voluntary chaplains with financial support. The legislature passed the anticlerical Duvaux Bill of 1880, which reduced the number of chaplains in the French army. Anticlerical legislators wanted commanders, not chaplains, to provide troops with moral support and to supervise their formation in the established faith of "patriotic Republicanism".[32]
St. Martin as a French Republican patron
St. Martin has long been associated with France's royal heritage. Monsignor René François Renou (Archbishop of Tours, 1896–1913) worked to associate St. Martin as a specifically "republican" patron. Renou had served as a chaplain to the 88e Régiment des mobils d'Indre-et-Loire during the Franco-Prussian war and was known as the "army bishop". Renou was a strong supporter of St. Martin and believed that the national destiny of France and all its victories were attributed to him. He linked the military to the cloak of St. Martin, which was the "first flag of France" to the French tricolor, "the symbol of the union of the old and new." This flag symbolism connected the devotion to St. Martin with the Third Republic. But, the tensions of the
St. Martin's popularity was renewed during the First World War. Anticlericalism declined, and priests served in the French forces as chaplains. More than 5,000 of them died in the war. In 1916, Assumptionists organized a national pilgrimage to Tours that attracted people from all of France. The devotion to St. Martin was amplified in the dioceses of France, where special prayers were offered to the patron saint. When the armistice was signed on Saint Martin's Day, 11 November 1918, the French people saw it was a sign of his intercession in the affairs of France.[34]
Patronage
He is the patron saint of beggars (because of his sharing his cloak), wool-weavers and tailors (also because of his cloak), he is also the patron saint of the US Army Quartermaster Corps (also because of sharing his cloak), geese (some say because they gave his hiding place away when he tried to avoid being chosen as bishop, others because their migration coincides with his feast), vintners and innkeepers (because his feast falls just after the late grape harvest), and France. He was proclaimed patron of Italian volunteering by the Italian bishops in the spring of 2021.
Beyond his patronage of the French Third Republic, Saint Martin more recently has also been described in terms of "a spiritual bridge across Europe" due to his "international" background, being a native of Pannonia who spent his adult life in Gaul.[35]
Iconography
Martin is most generally portrayed on horseback dividing his cloak with the beggar. His emblem in English art is often that of a goose, whose annual migration is about late autumn.[36]
Hammer of Martin of Tours
The Museum Catharijneconvent in Utrecht[37] has a relic in its collection which is called "the hammer of St. Martin of Tours" (Latin: maleus beati Martini). It was made in the 13th or 14th century from a late Bronze Age stone axe from c. 1,000 – 700 BC,[37] though the dating is uncertain.[37] The grip contains a Latin text saying "Ydola vanurunt Martini cesa securi nemo deos credat qui sic fuerant ruicuri" ("the pagan statues fall down, hit by St. Martin's axe. Let nobody believe that those are gods, who so easily fall down"). Legend says that the axe belonged to St. Martin, and was used to hit the devil and to destroy the heathen temples and statues.
Influence
By the early 9th century, respect for Saint Martin was well-established in Ireland. His monastery at Marmoûtiers became the training ground for many Celtic missions and missionaries. Some believe that
In
In his Ireland and Her Neighbours in the Seventh Century,[39] Michael Richter attributes this to the mission of Palladius seen within the wider context of the mission of Germanus of Auxerre to Britain around 429. Thus, this could be the context in which the Life of St Martin was brought from Gaul to Ireland at an early date, and could explain how Columbanus was familiar with it before he ever left Ireland.[38]
Legacy
Ligugé Abbey
Founded by Martin of Tours in 360, Ligugé Abbey is one of the earliest monastic foundations in France. The reputation of the founder attracted a large number of disciples to the new monastery; the disciples initially living in locaciacum or small huts, this name later evolved to Ligugé. Its reputation was soon eclipsed by Martin's later foundation at Marmoutier. As of 2013, the Benedictine community at Ligugé numbered twenty-five.[40]
European folk traditions
From the late 4th century to the late
On St. Martin's Day, children in Flanders, the southern and northern parts of the Netherlands, and the Catholic areas of Germany and Austria still participate in paper lantern processions. Often, a man dressed as St. Martin rides on a horse in front of the procession. The children sing songs about St. Martin and about their lanterns. The food traditionally eaten on the day is goose, a rich bird. According to legend, Martin was reluctant to become bishop, which is why he hid in a stable filled with geese. The noise made by the geese betrayed his location to the people who were looking for him.
In the eastern part of the
In
In Malta on the night of the eve of Saint Martin's day children leave an empty bag next to the bed. This bag is found full of fruit on the next day.
Many churches are named after Saint Martin of Tours.
He is also the patron of the church and town of
St. Martin's Church in
St. Martin is the patron saint of the
The Monastery of Saint Martin of Castañeda has been a national historic monument since 1931. It is located in Galende, Sanabria, province of Zamora, Spain. It now functions as an interpretation center.[43]
In Latin America, St. Martin has a strong popular following and is frequently referred to as San Martín Caballero, in reference to his common depiction on horseback. Mexican folklore believes him to be a particularly helpful saint toward business owners.
The largest Anglican church in North America is St Martin's Episcopal in Houston, Texas. It was the home church for many years of President and Mrs. George H. W. Bush and still is for former Secretary of State and Treasury James Baker and his wife Susan.
San Martín de Loba is the name of a municipality in the Bolívar Department of Colombia. Saint Martin, as San Martín de Loba, is the patron saint of Vasquez, a small village in Colombia.
In Finland, the town and municipality Marttila (S:t Mårtens in Swedish) is named after St. Martin and depicts him on its coat of arms.
Though no mention of St. Martin's connection with
Martin of Tours is the
The Anglican Church Lads' and Church Girls' Brigade, a 5–7 age group, was renamed 'Martins' in his honour in 1998.
Many schools have St Martin as their Patron, one being St. Martin's School (Rosettenville) in Johannesburg.
In art and modern film
The Dutch film Flesh and Blood (1985) prominently features a statue of Saint Martin. A mercenary in Renaissance Italy, named Martin, finds a statue of Saint Martin cutting his cloak and takes it as a sign to desert and rogue around under the saint's protection.
-
Death of Saint Martin of Tours, by workshop of Derick Baegert, 1490 (LWL-Museum für Kunst und Kultur)
-
Saint Martin Healing the Possessed Man by Jacob Jordaens, 1630
-
Saint Martin Dividing his Cloak by Pietro Bernini
-
Kloster Wettingen Ost
Bay 20 in the Chartres Cathedral portrays the life of St. Martin in a 40-panel stained glass window.[46]
See also
- St. Martin's Day
- The Community of Saint Martin, an association of Roman Catholic priests
- Church of St Martin of Tours (disambiguation)
- Martin (name)
- Saint Martin of Tours, patron saint archive
References
Explanatory notes
- Diocletian persecution.
- ^ Both dates are recorded in hagiographical tradition. The birth date in 336 is preferred as the more likely by Stancliffe 1983, pp. 119–133
- ^ "Hic aedificavit basilicam parvulam super corpus beati Martini, in qua et ipse sepultus est" (Gregory of Tours n.d., Book X, Ch 31), quoted in Jacobsen 1997, p. 1108
- ^ Vita Eligii: "miro opificio exaure et gemmis contextuit sepulchrum"; quoted in Jacobsen 1997, p. 1109, note 11
- Notre-Dame de Fourvière, Lyon.
Citations
- ^ Rodis-Lewis 1999, p. 26.
- ^ Brennan 1997.
- ^ a b Sulpicius Severus 1894.
- ^ a b c d Clugnet 1910.
- ^ Pernoud 2006, p. 20.
- ^ Pernoud 2006, p. 29.
- ^ The Old English Lives of St. Martin of Tours (PDF). Universitätsverlag Göttingen. 2017. p. 6. Retrieved 17 Nov 2022.
- ^ Kurlansky 2006, pp. 26–27.
- ^ a b "Crawley, John J. Lives of the Saints, John J. Crawley & Co. Inc". St. Martin of Tours Catholic Church. Archived from the original on 2014-11-29. Retrieved 2013-06-04.
- ^ Hones 1835, pp. 1469–1470.
- ^ "Benedict XVI. ""Generous Witness of the Gospel of Charity", 11 November 2007". ZENIT — The World Seen From Rome. Archived from the original on 29 November 2014. Retrieved 4 June 2013.
- ^ a b c "Foley O.F.M., Leonard. Saint of the Day, Lives, Lessons, and Feast, (revised by Pat McCloskey O.F.M.)".
- ^ Odes ii.13 and .17 and iii.4 (me truncus elapsus cerebro sustulerat nisi faunus ictum dextra levasset)
- ^ Chadwick 1976, pp. 42–44.
- ^ a b Kenny 1914.
- ^ Farmer 1991, pp. 78–96.
- ^ Brunterch 1988, pp. 90–93.
- ^ Touati 1998, p. 216, note 100.
- ^ Chisholm 1911.
- ^ MacCulloch 2009.
- ^ Ladurie & Zysberg 1983, p. 1331, map.
- ^ Quoted by Réau 1955, p. 902
- ^ Gregory of Tours n.d., Book 2, Ch 14.
- ^ May Viellard-Troiëkouroff, "La basilique de Saint-Martin de Tours de Perpetuus (470) d'après les fouilles archéologiques", Actes du 22e Congrès international d'histoire d'art 1966. (Budapest 1972), vol. 2:839-46); Charles Lelong, La basilique de Saint-Martin de Tours (Chambray-lès-Tours 1986).
- ^ Jacobsen 1997, pp. 1108-.
- ^ "The Calendar". The Church of England. Retrieved 2021-03-27.
- ISBN 978-1-64065-235-4.
- ^ "Historique". "Basilique Saint-Martin" (official website) (in French). Retrieved 2008-09-16.
- ^ a b Brennan 1997, pp. 489–491.
- ^ Brennan 1997, p. 499.
- ^ Brennan 1997, pp. 491–492.
- ^ Brennan 1997, pp. 495–496.
- ^ Brennan 1997, pp. 497–499.
- ^ Brennan 1997, pp. 499–501.
- ^ Lanzi 2004, p. 104.
- ^ ""The Life of St. Martin of Tours", St. Martin's Anglican Church, Eynesford, Kent". Archived from the original on 2014-12-14. Retrieved 2013-06-04.
- ^ a b c "Catharijne Convent". Archived from the original on 2016-11-20. Retrieved 2016-11-19.
- ^ a b c Brigit (11 November 2010). ""Irish Devotion to Saint Martin of Tours", Saint Conleth's Catholic Heritage Association".
- ^ Richter 1999, pp. 225–230.
- ^ L'Abbaye Saint-Martin de Ligugé
- ^ "Bulacan, Philippines: Tourism: Feast of the Holy Cross of Wawa, Bocaue, Bulacan: Photo Gallery: pagoda01.jpg". Archived from the original on 2011-06-11. Retrieved 2009-07-08.
- ^ "Stadtverwaltung Kaiserslautern".
- ^ "Monasterio de San Martín de Castañeda". Junta de Castilla y León - Consejería de Cultura y Turismo. Retrieved 13 July 2022.
- ^ For instance in Hugh Johnson, Vintage: The Story of Wine 1989, p 97.
- ^ "Quartermaster Corps: The Order of Saint Martin". Archived from the original on 2007-10-06.
- ^ "Bay 20 - The Life of St Martin of Tours". medievalart.org.uk. Archived from the original on 2018-05-17.
General and cited sources
- Brennan, Brian (1997). "The Revival of the Cult of Martin of Tours in the Third Republic". Church History. 66 (3): 489–501. S2CID 162678372.
- Brunterch, J.-P. (1988). Jean Cuisenier; Rémy Guadagnin (eds.). Un Village au temps de Charlemagne: Moines et paysans de l'abbaye de Saint-Denis, du VIIe siècle à l'an mil (in French). Paris: Musée national des arts et traditions. SUDOC 001398784.
- Chadwick, Henry (1976). Priscillian of Avila: The Occult and the Charismatic in the Early Church. Oxford: Clarendon.
- Chisholm, Hugh, ed. (1911). . Encyclopædia Britannica. Vol. 5 (11th ed.). Cambridge University Press.
- Clugnet, Léon (1910). Catholic Encyclopedia. Vol. 9. New York: Robert Appleton Company. . In Herbermann, Charles (ed.).
- Farmer, Sharon (1991). Communities of St. Martin: Legend and Ritual in Medieval Tours. Cornell University Press. ISBN 9780801423918.
- Fletcher, R.; Fletcher, R.A. (1999). The Barbarian Conversion: From Paganism to Christianity. University of California Press. ISBN 978-0-520-21859-8.
- Gregory of Tours (n.d.). Libri Historiarum.
- Hones, William (1835). The Every-Day Book and Table Book. Vol. 1. London: T. Tegg.
- Jacobsen, Werner (1997). "Saints' Tombs in Frankish Church Architecture". Speculum. 72 (4). Mediaeval Academy of America: 1107–1143. S2CID 162427588.
- Kenny, Louise Mary Stacpoole (1914). "The Story of St. Martin of Tours: Patron Saint of France".
- Kurlansky, Mark (2006). Nonviolence: twenty-five lessons from the history of a dangerous idea. Modern Library Chronicles. New York: ISBN 0-679-64335-4.
- Lanzi, Fernando (2004). Saints and Their Symbols: Recognizing Saints in Art and in Popular Images. Liturgical Press. ISBN 0-8146-2970-9.
- Ladurie, Emmanuel le Roy; Zysberg, André (1983). "Géographie des hagiotoponymes en France". Annales. Histoire, Sciences Sociales. 38 (6). Cambridge University Press (CUP): 1304–1335. S2CID 162232272.
- MacCulloch, Daimaid (2009). A History of Christianity: The First Three Thousand Years. Penguin. ISBN 978-1-101-18945-0.
- Pernoud, Régine (2006). Martin of Tours: Soldier, Bishop, and Saint. Translated by Michael J. Miller. San Francisco: Ignatius Press. ISBN 1586170317.
- Réau, Louis (1955). Iconographie de I'art chretien (in French). Paris: Presses universitaires de France. OCLC 423468.
- Richter, M. (1999). Ireland and Her Neighbours in the Seventh Century. Four Courts Press. ISBN 978-1-85182-369-7.
Rodis-Lewis, Geneviève (1999). Descartes: His Life and Thought. Cornell University Press.
Further reading
- Ælfric of Eynsham (1881). . Ælfric's Lives of Saints. London, Pub. for the Early English text society, by N. Trübner & co.
- Boucheron, Patrick, et al., eds. (2019). France in the World: A New Global History. pp. 75–80.
- Maurey, Yossi (2014). Medieval Music, Legend, and the Cult of St Martin: The Local Foundations of a Universal Saint. Cambridge: Cambridge University Press, 2014.
External links
- "St. Martin, Bishop of Tours, Confessor", Butler's Lives of the Saints
- The Life and Miracles of Saint Martin of Tours, Bishop and Confessor of the Catholic Church
- The Community of St Martin
- St Martin's churches of the world
- Literature by and about Martin of Tours in the German National Library catalogue
- Joachim Schäfer: "Martin of Tours" in the Ecumenical Lexicon of Saints
- Erzbistum Köln: 1600 Jahre Verehrung des heiligen Martin von Tours
- Martin from a historian's viewpoint (German)
- Saint Martin Churches around the world
- Martin von Tours: Soldat, Eremit und Heiliger, film clips by Rüdiger Achenbach in the series Tag für Tag on Deutschlandfunk, Part 1 on 6 November 2014 and Part 2 on 7 November 2014