Our managers play a crucial role on the Red Lobster team – that is why we strive to give them every tool they need to keep each shift running smoothly! We provide hands-on training and skills development for our managers so that they can achieve their restaurant goals.
Jim Kruse has been a General Manager with Red Lobster for 4 and half years and explained that one of his biggest challenges throughout his career has been finding the right team members to fit the open positions in his restaurant. "Red Lobster helps with staffing challenges by providing an interview guide we use that directs us in how to find the right people for the right roles," Jim said. With a little support, managers like Jim make the right hiring decisions and find the perfect team members who are searching for career success with Red Lobster.
Our managers are always striving to improve our teams by encouraging team members to take advantage of the training courses Red Lobster offers online. "We encourage staff members to do the optional ones even if it doesn't necessarily pertain to their job because we're helping them learn what every role in the restaurant does to encourage teamwork," Jim added. Red Lobster managers are always looking to give team members opportunities to grow in their current roles and learn new problem-solving skills.
Throughout their careers, our managers receive the support they need to grow as confident leaders. Edward Watkins, Culinary Manager in Branson, MO, has been with Red Lobster for 8 years and has learned a lot throughout his career. "I continue to learn and get excellent advice and lessons from my General Manager and Director, and my view is still expanding," said Edward.
Thanks to our advanced training programs and the leadership of our managers our teams are always ready to confidently take on the challenges and achieve restaurant success. Learn how you can grow your leadership skills with Red Lobster, and apply today!
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So easy to make. So quick to devour.
One of the hardest parts for my husband having a wheat allergy is missing out on sweets. No more stops to the doughnut shop, eating cake at a wedding reception, or snatching some cookies at a party for him. So when I found a gluten free recipe for chocolate doughnuts, he was excited for me to give it a try.
I found the doughnut recipe in my favorite, go-to gluten free cookbook, Gluten-Free on a Shoestring, Quick and Easy: 100 Recipes for the Food You Love–Fast! by Nicole Hunn. The chocolate doughnuts are yeast free, moist but firm, and delicious. They reminded me of a package of Hostess mini-donuts – they were that good.
This small appliance is easy to use and makes just the cutest doughnuts. The only thing I didn't like when using this appliance was that the lid was a little wonky. I had to be extra careful to not have it slam down on me when adding the batter or removing the finished doughnuts. If you don't want to get the BabyCakes Mini-Doughnut Maker, you could use a mini doughnut pan or even a muffin tin.
Step 1: If using muffin tin, preheat oven to 350. Otherwise, warm the doughnut maker.
Step 2: In a large bowl, mix the flour, xanthan gum, 6 tablespoons of the cocoa, and the rest of the dry doughnut ingredients. Whisk well.
Step 3: Add to the dry ingredients the melted butter, oil, eggs, vanilla, and cream, mixing to combine after each addition.
Step 4: Follow directions with doughnut maker. If using the muffin or doughnut tins, grease the tins and fill ¾ full. Bake for 10 minutes on center rack. Transfer to wire rack to cool.
I filled the doughnut wells too full the first time I made them.
Step 5: Make glaze while doughnuts are baking and cooling. In a small bowl, combine powdered sugar, remaining 1 tablespoon of cocoa and 2 teaspoons of milk. Add more milk by ½ teaspoon until desired thickness. Dip top of doughnuts in glaze and return to wire rack.
Doughnuts will keep well uncovered on the sink for a few days. Freeze leftovers.
This recipe made 32 mini doughnuts.
Hi Caryn … My son is gluten free … Thanks sharing this recipe and cookbook. Blessings.


text:
Surnommée « la ville aux cent clochers », la ville de Caen possède un riche patrimoine religieux constitué d'églises et d'abbayes anciennes, dont une grande partie a été détruite après la Révolution et lors de la bataille de Caen en 1944. L'urbanisation du  est venue toutefois enrichir ce patrimoine.

La première partie est consacrée à un classement des lieux de culte selon leur époque de fondation. La deuxième partie offre un classement en fonction de l'état de conservation et du statut cultuel de ces lieux de culte ; les lieux précédés de cette icône  sont classés ou  inscrits monuments historiques en totalité ou en partie.

Classement chronologique

Églises et congrégations fondées avant la Révolution
À la veille de la Révolution française, le patrimoine religieux caennais était particulièrement dense. La ville était parsemée de 23 églises ou chapelles. À ces lieux de culte ouverts aux paroissiens, il faut ajouter les deux abbayes urbaines et les 15 couvents disséminés dans la cité et ses faubourgs.

Le premier lieu de culte caennais a été exhumé lors de fouille à l'Abbaye aux Hommes. Il s'agit d'un fanum placé au centre d'un vicus (place de commerce ou grosse agglomération rurale) qui fut fondé au  et qui se développa au nord de l'actuelle abbaye aux Hommes. Ensuite, de l'Antiquité à la Révolution française, on peut distinguer trois grandes périodes dans l'histoire religieuse de Caen.

Le Haut Moyen Âge.
La fondation des premières églises le long de l'ancienne voie romaine au  (Saint-Martin à proximité de l'ancien fanum, Saint-Julien de Calibourg, Saint-Pierre de Darnetal et Saint-Jean) témoigne de l'implantation du christianisme en Normandie. Ces églises étaient le centre de petits villages isolés dans la vallée de l'Orne et de l'Odon.

Le Bas Moyen Âge.
Au , un nouvel essor religieux accompagne le grand redémarrage du duché de Normandie. Les églises Saint-Étienne-le-Vieux, Saint-Sauveur, Saint-Georges, Saint-Gilles et probablement Saint-Michel-de-Vaucelles sont édifiées à cette époque. Une ville, constituée de plusieurs noyaux, commence à se structurer sur l'axe reliant Saint-Pierre à Saint-Martin en passant par Saint-Sauveur. Ce mouvement se confirme et tend même à s'accroître durant le , notamment grâce à la politique de Guillaume le Conquérant et Mathilde de Flandres. En fondant les deux grandes abbayes caennaises, ils font d'un gros bourg de constitution anarchique la seconde capitale de la Normandie, au détriment de Bayeux qui voit sa prééminence remise en cause. Le couple ducal fonde, à la même époque, les églises Saint-Ouen et Saint-Nicolas dans le Bourg-l'Abbé, afin de développer de nouveaux quartiers à l'ouest de l'abbaye. Mais l'urbanisation dans ce secteur ne se développa qu'à partir de la fin du . La ville de Caen s'est développée tout au long du Moyen Âge malgré les guerres qui l'ont ravagée. De nombreuses congrégations religieuses (Jacobins, Croisiers, Cordeliers, Capucins) se sont installées dans l'enceinte de la cité ducale, surtout du  au . Enfin les évêques de Bayeux possédaient à Caen un palais épiscopal où ils résidaient lors de leurs passages.

L'âge classique.
Au début du , plus du tiers de la population caennaise était protestante. Les protestants n'ont pas de lieu de culte attitré à l'origine. Ils se réunissent dans divers lieux publics ou privés, notamment au Tripot (halle au blé rue Saint-Pierre). En 1612, un véritable temple est construit dans le Bourg-l'Abbé. La destruction de ce temple à la suite de la révocation de l'Édit de Nantes en 1685 s'inscrit dans l'histoire tumultueuse des guerres de religion.

L'implantation du calvinisme fut suivi d'un mouvement de Contre-Réforme qui se retrouve à Caen par l'introduction de la réforme de Saint-Maur dans les deux abbayes et par la fondation de nouvelles congrégations religieuses, tels que les Nouvelles et Nouveaux Catholiques. Comme dans le reste de la Normandie, la ville se couvre d'une « blanche parure de couvents ». La multiplication des ordres religieux marque ce retour à l'ordre catholique qu'incarne parfaitement la figure de Jean Eudes qui fonda à Caen dans les années 1640 la Congrégation de Jésus et Marie. Malgré l'opposition des élites caennaises, protestantes ou catholiques modérées, les Jésuites s'installèrent également à Caen en 1603 où ils fondèrent un collège en 1609 afin de former les consciences catholiques. Le collège a été détruit en 1944, mais l'héritage jésuite est toujours présent par le biais de l'église Notre-Dame-de-la-Gloriette. Parallèlement, les abbayes et couvents existants, souvent très délabrés, sont reconstruits (abbaye aux Hommes, abbaye aux Dames, couvent des Carmes).

Les circonscriptions religieuses à la Révolution
Caen faisait partie du diocèse de Bayeux. Elle était le siège de l'archidiaconé de Caen, composé des doyennés de Caen, Creully, Douvres et Maltot. Au-delà de l'Orne, s'étendait l'archidiaconé du Hiémois. Caen, dans ses limites fixé en 1718, s'étendait donc sur trois doyennés à cheval sur deux archidiaconés :
 archidiaconé de Caen
 doyenné de Caen
 archidiaconé du Hiémois
 doyenné de Vaucelles
 doyenné de Troarn (Sainte-Paix, paroisse mondevillaise incorporée à Caen en 1718)

À la veille de la Révolution, Caen comptait donc treize paroisses.
 Dans le Bourg-le-Roi :
 Notre-Dame
 Saint-Étienne
 Saint-Pierre
 Saint-Sauveur

 Dans le Bourg-l'Abbé :
 Saint-Martin
 Saint-Nicolas
 Saint-Ouen

 Dans le Bourg-l'Abbesse :
 Saint-Gilles

 Dans le Château :
 Saint-Georges

 Dans l'Île Saint-Jean :
 Saint-Jean

 Dans les faubourgs
 Saint-Julien
 Saint-Michel
 Sainte-Paix

Caen était également le siège d'une officialité dont le ressort s'étendait sur :
 la doyenné de Caen
 la doyenné de Cinglais
 la doyenné de Condé
 la doyenné de Douvres
 la doyenné d'Évrecy
 la doyenné de Maltot
 la doyenné de Troarn
 la doyenné de Vaucelles

Tableau récapitulatif

Églises et congrégations fondées du début du  au milieu du

La Révolution.

Comme dans le reste de la France, la Révolution française est une coupure franche dans l'histoire religieuse caennaise. À la suite du vote de la constitution civile du clergé le , les couvents et abbayes sont fermés. Le , une commission constituée sur la restructuration des circonscriptions paroissiales présente deux projets : le nombre de paroisse passerait de treize à six ou sept. Une ordonnance du  fait finalement chuter le nombre de paroisse de treize à sept : quatre paroisses (Saint-Georges, Saint-Martin, Saint-Nicolas et Saint-Julien) sont supprimées ; Sainte-Paix et Saint-Ouen sont rétrogradées au rang de succursales absorbées par Saint-Michel de Vaucelles pour l'une, par Saint-Étienne pour l'autre. Les églises Saint-Étienne-le-Vieux et Saint-Sauveur-du-Marché sont fermées. En 1793, l'ensemble des églises sont désaffectées, à l'exception des églises Saint-Pierre et Saint-Étienne, transformées en temples pour le culte de la Raison et de l'Être suprême. Un certain nombre d'édifices religieux ont alors été vendus à des particuliers qui les démantèlent pour en vendre la pierre (couvent des Croisiers, église Saint-Martin). D'autres ont été démolis afin de percer de nouvelles rues qui portent encore aujourd'hui leur nom (Jacobins, Carmélites). De nombreux couvents servent de prisons puis de casernes militaires. C'est le cas du couvent de la Visitation, toujours en partie occupée par l'armée.

La mutilation du patrimoine religieux.

Du fait de l'entrée en vigueur en 1802 du Concordat de 1801, la plupart des églises sont rouvertes, toutefois les paroisses sont restructurées et les églises changent de nom en fonction de ce nouveau découpage ; les paroisses Notre-Dame-de-Froide-Rue et Saint-Sauveur sont fusionnées au profit de Notre-Dame qui prend alors le nom de Saint-Sauveur. Les églises non rouvertes au culte (Saint-Nicolas, le Vieux-Saint-Sauveur, Saint-Étienne-le-Vieux) servent de dépendances militaires (écuries, magasin à poudre…) ou civils (dépôt de mendicité, halle aux grains, grenier à sel) et subissent de véritables mutilations (rajout de plancher pour entreposer le fourrage). Elles sont peu entretenues et, au milieu du , certaines églises sont menacées de démolition : Saint-Étienne-le-Vieux est sauvée in extremis grâce à l'action d'Arcisse de Caumont et la flèche du Vieux-Saint-Sauveur est démolie. En 1863, les édiles caennaises en décidant de démolir le chœur de Saint-Gilles, qui perd son statut d'église paroissiale l'année d'après, montrent le peu de cas qui est fait du patrimoine religieux de la ville.

La recomposition du paysage religieux caennais.

Parallèlement, certains congrégations religieuses reprennent leurs activités à Caen tout au long du . En 1805, les Filles du Bon Sauveur se réunissent à nouveau en s'installant dans l'ancien couvent des Capucins. Ces derniers font leur retour à Caen vers 1859 et logent dans les anciens locaux occupés avant la Révolution par les Filles du Bon Sauveur. Les Filles de Visitation s'installe dans l'ancienne maison abbatiale des bénédictins et les Petites Bénédictines trouvent asile dans l'ancien couvent des Cordeliers. En définitive, les Caennais ont assisté à un véritable jeu de chaise musicale et le patrimoine religieux de la ville s'enrichit assez peu à cette époque (chapelle du Bon Sauveur, chapelle de la Visitation, clocher de l'ancien couvent des Cordeliers).

Ordre Moral et anticléricalisme.

Dans la deuxième moitié du , les idées laïques progressent en Europe occidentale. L'église catholique reste toutefois très puissante malgré son conservatisme. De nouvelles institutions religieuses sont fondées à Caen (Miséricorde, Capucins, Carmel). Parallèlement, alors que la ville construit l'école normale d'instituteurs (actuel rectorat) sur les hauteurs de la rue Caponière (1883-1887), les catholiques construisent en 1885 son pendant confessionnel, le pensionnat Saint-Joseph, sur les hauteurs de Saint-Martin. En 1905, la Séparation de l'Église et de l'État permet à ce dernier de confisquer le couvent des Ursulines qui est détruit quelques années plus tard pour construire le lycée de filles (actuel collège Pasteur).

Les nouvelles paroisses.

L'urbanisation des alentours de Caen s'accélère à la fin du  et au . De nouveaux quartiers apparaissent et des églises sont construites pour les nouveaux paroissiens. La paroisse Sainte-Thérèse, sur la rive droite, est fondée en 1925, année de la canonisation de Thérèse de Lisieux, et l'église Saint-Jean-Eudes, sur la rive gauche, est construite entre 1933 et 1944. Le pensionnat Saint-Joseph et l'Institut Lemonnier, fondé par les Salésiens en 1926, furent également construit en périphérie de la ville ancienne.

Églises et congrégations fondées ou reconstruites après 1945
Les bombardements de 1944 ont détruit une partie importante du patrimoine religieux caennais. Dans le centre-ville, la plupart des églises et couvents ont été touchées et certains anéantis (Saint-Gilles, Saint-Julien, Bénédictines, Miséricorde, Charité). La nouvelle synagogue de Caen a été construite sur l'avenue de la Libération, percée à travers les ruines du Vaugueux, et les protestants ont reconstruit leur temple dans le quartier Saint-Jean. Les Carmélites ont reconstruit leur couvent sans changer de locaux et les sœurs de la Miséricorde sont restées en centre-ville (fossés Saint-Julien) ; mais les autres congrégations délogées par la guerre se sont fait construire de nouveaux couvents à la périphérie de la ville (monastère des bénédictines à la Folie-Couvrechef et Charité à la Guérinière), tandis qu'une nouvelle église Saint-Julien a été construite par Henry Bernard sur les coteaux surplombant le quartier éponyme.

À partir des années 1950-60, la Reconstruction de la ville s'est accompagnée de l'apparition de quartiers nouveaux. Le patrimoine religieux s'est alors enrichi de nombreuses églises : Sacré-Cœur à la Guérinière, Notre-Dame à la Grâce de Dieu, Saint-André au Calvaire Saint-Pierre, Saint-Joseph au Chemin Vert et Saint-Paul. Dernier quartier ayant fait l'objet d'une urbanisation programmée, la Folie-Couvrechef a été dotée d'une église (Sainte-Claire) en 1980.

À la fin du , de nouveaux cultes se développent en Europe occidentale. De nombreuses églises évangéliques ont alors été aménagées dans les différents quartiers de la ville. Les Musulmans, peu présents à Caen avant les années 1960, ont quant à eux été privés pendant longtemps d'un lieu de prière décent. Afin de remédier à cet état de fait, une mosquée d'une capacité de 700 personnes a été inaugurée le  à Hérouville-Saint-Clair.

Aujourd'hui, la ville de Caen est divisée en sept paroisses qui forment, avec la paroisse Bienheureux Marcel Callo du Plateau, le doyenné de l'agglomération caennaise :
 Sainte-Trinité de Caen
 Église Saint-Pierre
 Église Saint-Gilles
 Église Saint-Sauveur
 Église Notre-Dame
 Église Saint-Jean
 Église Saint-Michel
 Saint-François-de-Sales de Caen
 Église Saint-Étienne
 Église Saint-Ouen
 Saint-Norbert de Beaulieu
 Église Saint-Joseph du Chemin Vert, construite à la fin des années 1960
 Église Saint-Paul, construite entre 1949 et 1953
 Saint-Jean-Bosco des Cités
 Église Notre-Dame-de-la-Grâce-de-Dieu, inaugurée en 1964
 Église du Sacré-Cœur de la Guérinière
 Église Sainte-Thérèse, construite dans les années 1960
 Saint-François des Odons
 Église Saint-Gerbold de Venoix
 Saint-Thomas de l'Université
 Église Saint-Julien
 Église Sainte-Claire de la Folie-Couvrechef, construite en 1980
 Église Saint-André du Calvaire Saint-Pierre, commencée en 1962
 Sainte-Marie des Portes de la Mer
 Église Saint-Bernard de la Pierre-Heuzé, consacrée en 1977
 Église Saint-Jean-Eudes

Classement selon l'état de conservation et le statut cultuel
Rappel : les lieux précédés d'une icône sont, en totalité ou en partie, soit  classés, soit  inscrits à l'inventaire supplémentaire des monuments historiques.

Édifices disparus ou à l'état de vestiges
Beaucoup d'édifices religieux ont disparu de l'espace public. Certains ont été démolis après la Révolution et tout au long du , d'autres ont été détruits pendant la bataille de Caen. La plupart ont totalement disparu, mais certains demeurent à l'état de vestige.

  Chapelle de l'Hôtel-Dieu (fin du ), détruite en 1830 lors de l'aménagement du quartier Singer (le porche de la chapelle a été remonté sur la façade de l'ancien collège du Mont).
  Chapelle Palatine Saint-Georges (après 1060) (Voir la section consacrée au Vieux-Palais dans l'article sur le château de Caen)
 Chapelle de l'hospice Saint-Louis, détruite dans les années 1920-1922
 Couvent des Carmélites
 Couvent des Carmes
 Ancien couvent de la Charité
 Couvent des Croisiers (fin ), en grande partie détruite après la Révolution. Il reste des vestiges dans la cour du 7 rue des Croisiers et dans la cour du 29 rue Gémare (Hôtel le Dauphin).
 Couvent des Cordeliers (voir culte anglican)
 Couvent des Jacobins, pillée par les Protestants en 1562 et abattue par suite de la Révolution.
 Couvent de la Miséricorde
 Couvent de l'Oratoire
 Église Notre-Dame-des-Champs
  Église Saint-Gilles de Caen
 Ancienne église Saint-Julien de Caen
  Église Saint-Martin, église sans tour, construite entre 650 et 833 et détruite pendant la Révolution
 Ermitage de Caen

Édifices en partie détruits ou désaffectés
Certains édifices religieux ne sont plus utilisés comme lieux de culte. Une partie d'entre eux est ré-affectée (culturel le plus souvent), alors que certains sont totalement fermés au public, notamment du fait de leur mauvais état de conservation.

 Chapelle de l'École Normale (ou du "Palais ducal") (Voir la section consacrée au Palais ducal dans l'article sur l'abbaye aux Hommes).
  Église Saint-Étienne-le-Vieux, probablement bâtie au , a beaucoup souffert lors du siège de 1417 de l'artillerie d'Henri V (XIV : Tour-lanterne octogonale, verrière du chevet et parties basses de la nef ; XV-XVI : Église reconstruite)
  Église Saint-Georges (Voir la section consacrée à l'église dans l'article sur le château de Caen).
  Église Saint-Nicolas (XIe-XVe)
  Église du Saint-Sépulcre de Caen
  Église Sainte-Paix
  Église du Vieux Saint-Sauveur
  Chapelle du Bon-Sauveur
  Ancien monastère de la Visitation
 Chapelle de l'ancien couvent de la Charité

Édifices dédiés au culte

Culte catholique
 aumôneries catholiques
 Aumônerie des étudiants de l'université de Caen (33, place Reine-Mathilde, abbaye aux Dames)
 Aumônerie des lycées Malherbe et Charles-de-Gaulle (Parvis Notre-Dame)
 Aumônerie du campus (10, rue Petit-Clos-St-Marc dans le quartier de la Folie-Couvrechef).
 Aumônerie du collège Institution Saint-Pierre (146, rue de Bayeux dans le quartier de la Maladrerie)
 Aumônerie du lycée Jeanne-d'Arc (27, rue Claude-Chappe dans le quartier de la Maladrerie)
 Aumônerie du collège Saint-Pierre
 Aumônerie du lycée Saint-Pierre
 Aumônerie de l'Institution Lemonnier
 Aumônerie du lycée Sainte-Marie
 Aumônerie du lycée Sainte-Ursule
 Aumônerie du lycée l'Oasis
 Aumônerie du « Phénix »
 Chapelle du Bon Pasteur
 Chapelle de l'hôpital Clemenceau
 Chapelle Saint-Pie X (16, rue de Vaugueux), lieu de culte traditionaliste appartenant au Prieuré Saint-Jean Eudes de Gavrus, lui-même dépendant de la Fraternité sacerdotale Saint-Pie-X. D'abord garage, elle fut ensuite aménagée pour la messe en 1978 avant de bénéficier d'une réelle rénovation en 1993 afin de dignement seoir à sa fonction. L'abbé Paul Aulagnier y célébra les offices entre 1983 et 1985. La chapelle dispose de sa propre chorale, la schola Sainte-Cécile, spécialisée dans le chant grégorien.
  Église Notre-Dame-de-la-Gloriette, anciennement église Sainte-Catherine-des-Arts
 Couvent de la Charité, reconstruit à la Guérinière dans les années 1950 - Dissous en 2012.
 Église Notre-Dame-de-la-Grâce-de-Dieu
  Église du Sacré-Cœur de la Guérinière
 Église Saint-André (5, avenue Thiès, dans le quartier du Calvaire Saint-Pierre)
 Église Saint-Bernard de la Pierre-Heuzé
  Église Saint-Étienne de l'abbaye aux Hommes
  Église Saint-Gilles de l'abbaye aux Dames (ancienne abbatiale de la Trinité)
  Église Saint-Jean
 Église Saint-Joseph du Chemin Vert
  Nouvelle église Saint-Julien par Henry Bernard
  Église Saint-Michel de Vaucelles
  Église Saint-Ouen, construite entre 1067 et 1077, appelée parfois St-Ouen-sur-l'Odon ou Paroisse de Villiers
 Église Saint-Paul, label « Patrimoine du  »
  Église Saint-Pierre
  Église Saint-Sauveur, anciennement Notre-Dame-de-Froide-Rue
 Église Sainte-Claire de la Folie-Couvrechef
  Monastère des Bénédictines à la Folie Couvrechef
 Monastère du Carmel
  Monastère de la Visitation

Culte protestant
 Église protestante unie de France.
 Le premier temple réformé, surnommé le Godiveau est construit en 1611 et détruit en 1685, lors de la Révocation de l'Édit de Nantes (qui invalide la liberté de culte accordée aux protestants par Henri IV).
 Le deuxième temple, aménagé au  dans les dépendances de l'ancien monastère des Bénédictines, rue de Geôle, a été détruit en 1944.
 Le temple protestant de Caen actuel a été construit en 1959 au 19, rue Mélingue.
 Culte anglican dans Chapelle de la Miséricorde, ancienne chapelle des Cordeliers, puis des Bénédictines, est désormais affectée au culte anglican. Les anglicans disposent également d'une aumônerie au n°39 de la rue du Chemin-Vert.
 Culte mormon dans l'église de Jésus-Christ des Saints des Derniers Jours (36 rue de la Délivrande)
 Culte évangélique
 Église évangélique de la Folie-Couvrechef (6, rue Pierre-Coubertin)
 Église évangélique de la Grâce de Dieu (186bis, rue de Falaise)
 Église évangélique du quartier Sainte-Thérése (32, rue Jean-Mermoz)
 Église évangélique (42, rue de Brocéliande)
 Église évangélique du Vaugueux (73 rue du Vaugueux)
 Église chrétienne adventiste du septième Jour (20, rue du Québec).

Culte orthodoxe
 Chapelle du CHR Clemenceau, Paroisse Saint André et Sainte Alexandra, Patriarcat de Roumanie (14 Bd Clemenceau)
 Sanctuaire orthodoxe Saint-Serge, à Colombelles, dans la banlieue de Caen

Culte musulman
Pendant plusieurs années, le culte musulman s'est déroulé dans des locaux provisoires, avenue de la Concorde dans le quartier de La Guérinière et dans les sous-sols du centre commercial d'Hérouville-Saint-Clair.

Dans cette dernière commune, au nord-est du bois de Lébisey, une nouvelle mosquée, ouverte au culte en , est inaugurée officiellement en .

À la Guérinière, un nouveau lieu, la mosquée Maryam, érigée à l'emplacement de l'ancien collège Guillaume-de-Normandie, ouvre ses portes le .

Culte israélite

La communauté juive était implantée au Moyen Âge à Caen dans le quartier Saint-Julien. La rue aux Juifs témoigne encore aujourd'hui de ce passé.

Après l'indépendance des pays d'Afrique du Nord, de nombreux Juifs émigrent en France et quelques-uns se fixent à Caen. En 1966, les fonds levés par les donateurs locaux et par l'American Jewish Joint Distribution Committee permettent de construire une nouvelle synagogue au 46 de l'avenue de la Libération nouvellement percée sur les ruines du quartier du Vaugueux, sur les plans de Guy Morizet architecte. Aujourd'hui, la communauté est composée d'environ 150 familles.

Cimetières
Jusqu'à la fin du , les cimetières entourent les églises paroissiales.

En 1740, un cimetière, non officiel, le culte protestant n'étant pas encore reconnu, est aménagé pour les protestants dans un jardin situé entre la place Saint-Sauveur et la rue Saint-Manvieu.

Le , le parlement de Normandie confirme un arrêt du bailliage de Caen de 1779 ordonnant le transfert des cimetières urbains dans un cimetière unique situé dans le clos de Beuvrelu (paroisse Saint-Martin) et l'agrandissement des cimetières de Saint-Michel à Vaucelles et de Saint-Ouen. Le projet de cimetière unique fait toutefois l'objet de résistance. En 1783, le Parlement réitère son ordre de fermer les cimetières urbains, mais le cimetière unique est abandonné. La paroisse Saint-Pierre achète un terrain appartenant à l'abbaye aux Dames au nord de la ville ; le cimetière est béni en 1783. La paroisse Saint-Jean acquiert en  une ancienne carrière à Vaucelles. En 1784, les paroisses Notre-Dame, Saint-Sauveur, Saint-Martin et Saint-Étienne achètent un terrain à côté de la chapelle Notre-Dame-des-Champs ; le cimetière des Quatre-Nations est béni le . Le cimetière protestant de Caen ouvrent également en  sur les hauteurs au nord de la ville, dans la paroisse Saint-Pierre.

Deux cimetières qui n'avaient pas été transférés en 1783-1784 le sont au  : le cimetière Saint-Gilles, transféré à côté du cimetière Saint-Pierre en 1831, et surtout le cimetière de Vaucelles, transféré à son emplacement actuel en 1866. Mais les cimetières ouverts dans les années 1780 s'avèrent insuffisant. Le , le conseil municipal vote l'agrandissement du cimetière de Vaucelles et la création de deux nouveaux cimetières au nord-ouest (rue Saint-Gabriel), ouvert en , et au nord-est (route de Ouistreham), ouvert en . Ces deux cimetières doivent être agrandis en 1938.

Après la bataille de Caen, plusieurs cimetières sont aménagés afin d'accueillir les dépouilles des soldats morts au front. Aucun n'est implanté à Caen toutefois, les plus proches étant le cimetière militaire du Commonwealth de Ranville (à environ  du centre-ville), le cimetière britannique d'Hermanville-sur-Mer (à environ  du centre-ville) et le cimetière militaire du Commonwealth de Douvres-la-Délivrande (à environ  du centre-ville).

Enfin en 1983, un cimetière paysager est créé au Chemin-Vert.

Liste des cimetières
 Cimetières dormants (plus d'inhumation) :
 cimetière Saint-Jean  ;
 cimetière Saint-Nicolas  ;
 cimetière Saint-Ouen ;
 cimetière Saint-Pierre  ;
 cimetière des Quatre-Nations  ;
 cimetière protestant.
 Cimetière en activité ;
 cimetière Nord-Ouest (dit Saint-Gabriel) ;
 cimetière Nord-Est ;
 cimetière de Vaucelles ;
 cimetière paysager.

Notes et références

Voir aussi

Bibliographie
 Arcisse de Caumont, Statistiques Monumentales du Calvados
 Lucien Musset, La Normandie Romane, 1. Basse-Normandie, La Pierre-qui-Vire, éditions Zodiaque, 1967

Articles connexes
 Histoire de Caen
 Abbaye d'Ardenne
 Ancien diocèse de Bayeux | Diocèse de Bayeux et Lisieux
 Saints normands

Liens externes
 Cartes postales anciennes de la ville de Caen
 Liste et adresse des lieux de culte de Caen, sur le site de la Mairie.

Caen
Histoire de Caen
Caen

redpajama_set_name: RedPajamaWikipedia


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text:
City of Darmstadt (Germany)
Kreisfreie Stadt Darmstadt, district Darmstadt, Hesse
Keywords: darmstadt | demi-lion | fleur de lis | coronet |
8:5 image by Jarig Bakker, 12 Jun 2008
Darmstadt Plain City Flag
Darmstadt City Flag with Coat of Arms
Darmstadt City Banner
Darmstadt City Coat of Arms
Wixhausen Borough
County and Municipal Flags (Hesse / Hessen)
Hesse (Hessen)
3:5 image by Klaus-Michael Schneider, 8 Mar 2011
Stadler says that the colours of the city (Stadtfarben) are blue-white. Other than that I have no information. A flag of this town might use these colours with or without the arms, but I cannot be sure.
Source: Stadler 1967, p.26
Stefan Schwoon, 19 Feb 2001
3:5 image by Klaus-Michael Schneider, 19 Feb 2014
city flag with arms bur without coronet
I found a copy online of the flag for the city of Darmstadt, Germany, with an explanation of how the coat of arms came about. It was located at this city subpage
Christopher Southworth, 11 Jun 2008
The first documentation on the Darmstadter flag was in 1568; however it is surmised that there was already a flag previously. Only in 1884 the present colors blue and white were first used. Those may be derived from the base of the shield.
Nowadays these are not the only flags which are used for festive occasions, but the other flags are called "Flaggen" not the "Stadtfahne". At official occasions (declared official by city officials) the "Flaggen" are used with arms; at other occasions no arms are used. The city of Darmstadt uses "Hängeflaggen", left blue, right white, with the city arms in the top half.
In the 16th century shooting matches were held inside the city walls. It seems that the city made a great occasion of it. All shooters received yellow-white silk sashes - yellow-white were apparently the Darmstädter city colours in those days.
(translated from the .pdf file mentioned above).
Jarig Bakker, 12 Jun 2008
8:3 image by Gunnar Staack, Stefan Schwoon
flag adopted ?
The flag differs from the one shown at kommunalflaggen.de, defined as:
"The flag of the city of Darmstadt displays the city's colours blue/white. It is a banner with the arms on a separate (white) field".
Source: Schreiben des Stadtarchivs des Magistrats der Stadt Darmstadt an Gunnar Staack, dated: 29 July 1996
Stefan Schwoon, 12 Jun 2008
image by Jarig Bakker, 12 Jun 2008
approved 18 May 1977
Info from Ralf Hartemink:
State : Hessen
Urban District (Kreisfreie Stadt) : Darmstadt
Additions : 1888 Bessungen; 1937 Eberstadt; 1938 Arheilgen
Origin/meaning: The arms of Darmstadt are based on the old seals of the city, which already showed a lion and a fleur-de-lis. The lion is the lion of the Counts of Katzenelnbogen. The fleur-de-lis is a very common symbol for towns and villages in this former county. On top of the shield the Grand-Ducal coronet of Hessen may be placed.
In former times the partition line was covered by a fess, on which were placed silver balls. This was supposedly derived from the arms of the oldest Lords of Darmstadt (13-15th century). In 1479 the town and surrounding area, being part of Katzenelnbogen, became part of Hessen.
The present arms were granted in 1917 and the colours were based on those on a stone dating from the 15th century.
(editorial note: image of CoA without coronet within source; kms 29 Dec 2011)
5:2 image by Jörg Majewski, 5 Oct 2006
Wixhausen, borough of Darmstadt
incorporated on 1st January 1977
district Darmstadt, state Hesse
banner inofficial, used for traditional purposes only (Brauchtumsflagge)
Jörg Majewski, 5 Oct 2006
back to Hesse counties and municipalities click here

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text:
Revelations Explained
by Richard Gentry
© 2023 by The Mountain Man. Proudly created with Wix.com
4 - Opening Revelation
Richard Gentry
Who are the sons of God?
The modern American movies are filled with superheroes with superhuman power and ancient gods. Spiderman, Thor, Superman, and the Hulk immediately come to mind. We also have very wicked aliens and very nice ones portrayed on the screen. Some believe evolution was begun by extraterrestrials who will one day return to see how their work has gone? Is this important? Are we being prepared? Christ said in Matthew 24:37 "But as the days of Noah were, so also will the coming of the Son of Man be."
So what were the days of Noah like? Genesis 6:1 Now it came to pass that when men began to multiply on the face of the earth, and daughters were born to them,
2 that the sons of God saw the daughters of men, that they were beautiful; and they took wives for themselves of all whom they chose.
3 And the LORD said, "My Spirit shall not strive with man forever, for he is indeed flesh; yet his days shall be one hundred and twenty years."
4 There were giants on the earth in those days, and also afterward, when the sons of God came in to the daughters of men and they bore children to them. Those were the mighty men who were of old, men of renown.
5 Then the LORD saw that the wickedness of man was great in the earth, and that every intent of the thoughts of his heart was only evil continually.
6 And the LORD was sorry that He had made man on the earth, and He was grieved in His heart.
7 So the LORD said, "I will destroy man whom I have created from the face of the earth, both man and beast, creeping thing and birds of the air, for I am sorry that I have made them."
8 But Noah found grace in the eyes of the LORD.
9 This is the genealogy of Noah. Noah was a just man perfect in his generations. Noah walked with God.
In the above the sons of God (Bene HaElohim) refers to a direct creation of God. Adam is the only son of God among men and is so noted in Luke 4:38. All other men are sons of Adam. Bene HaElohim refers to angels and was so reported in the Septuagint, the Greek translation of the Bible done in the early third century BC. This was the position of the Hebrew sages and the church until St. Augustine in the fifth century AD, changed it to the line of Cain. The angels took the daughters of men (Adam) and produced Nephilim, the mighty ones noted above. In the Greek, they are called gigantes from which we get the word, giant, but the actual meaning of the word is earthborne. These hybrids were noted for strength and size. In Greek mythology, the Greek gods had intercourse with earthly women producing demigods, half men and half god, such as Hercules and Atlas. It appears that one of Satan's strategies for destroying God's plans was to destroy the human genome with these ungodly hybrids. God's answer was to destroy them, the Nephilim along with ungodly men, with the Deluge. In the Scriptures the demons are always seeking a body to possess, as they no longer have one. Likely the demons are the spirits of the Nephilim. Angels have bodies already.
Jude 6 And the angels who did not keep their proper domain, but left their own abode, He has reserved in everlasting chains under darkness for the judgment of the great day;
7 as Sodom and Gomorrah, and the cities around them in a similar manner to these, having given themselves over to sexual immorality and gone after strange flesh, are set forth as an example, suffering the vengeance of eternal fire.
In Matthew 22:30 "For in the resurrection they neither marry nor are given in marriage, but are like angels of God in heaven." Many presume the angels cannot have sex with earthly women because of this verse, but it does not say that.
Noah was said to be perfect. The word does not mean he was a perfect man, but it is the same word that refers to an animal sacrifice to God. In other words, his gene pool and his family's were not contaminated by the wayward angels, which apparently abounded in the pre-Flood world. However, verse 4 above notes "and also afterward." God allowed Satan and minions to begin this mischief again in Canaan. When 10 of the 12 scouts returned from Canaan, they noted in Numbers 12:33 "There we saw the giants (Nephilim in Hebrew) (the descendants of Anak came from the giants); and we were like grasshoppers in our own sight, and so we were in their sight."
King Og of Bashan per Deuteronomy 3:1-13 (Numbers 21:33-35 also) was likely a Nephilim or giant as he had a bedstead per 3:11 nine cubits long (about 13 feet) and four wide. In 3:13 it notes that Bashan and the part of Gilead given to the half tribe of Manasseh was the "land of the giants."
Joshua 11:21 And at that time Joshua came and cut off the Anakim from the mountains; from Hebron, from Debir, from Anab, from all the mountains of Judah, and from all the mountains of Israel; Joshua utterly destroyed them with their cities. None of the Anakim were left in the land of the children of Israel; they remained only in Gaza, in Gath, and in Ashdod.
God told Israel to kill all the people of Canaan, to leave none alive. Some believe the reason for this was to eradicate the genes of the Nephilim. Per 1 Samuel 17:4 Goliath was six cubits and a span or 9 feet 9 inches tall through the Septuagint and Josephus all have 4 cubits rather than six meaning he was only 6 feet 6 inches, a remarkable height for the time. I suspect he was 9 feet 9 inches.
Per 2 Samuel 18-22, apparently Goliath had four brothers which were killed by David and his mighty men. One was notable by having six fingers on each hand and six toes on each foot. In 1 Samuel 17:40, David got five smooth stones for his sling before taking on Goliath, who had the four brothers. David would have killed all five had they come against him, one stone for each. He was very confident, it appears.
It is interesting to note Nebuchadnezzar's statue in his dream per Daniel 2:40: "And the fourth kingdom shall be as strong as iron, inasmuch as iron breaks in pieces and shatters everything; and like iron that crushes, that kingdom will break in pieces and crush all the others. NOTE: This referred to the Roman Empire.
41 "Whereas you saw the feet and toes, partly of potter's clay and partly of iron, the kingdom shall be divided; yet the strength of the iron shall be in it, just as you saw the iron mixed with ceramic clay. Note: This refers to Revived Rome of the End Days.
42 "And as the toes of the feet were partly of iron and partly of clay, so the kingdom shall be partly strong and partly fragile. NOTE: A mixed kingdom, but a mixture of what?
43 "as you saw iron mixed with ceramic clay, they will mingle with the seed of men; but they will not adhere to one another, just as iron does not mix with clay. Note who is they? They would appear to be something other than the seed of men with whom they mingle? Nephilim? Fallen angels posing as extraterrestrials? Both?
44 "And in the days of these kings the God of heaven will set up a kingdom which shall never be destroyed; and the kingdom shall not be left to other people; it shall break in pieces and consume all these kingdoms, and it shall stand forever. NOTE: This would appear to occur just before Christ's return to begin His millennium.
In Genesis 3:15, (God tells Satan) And I will put enmity between you and the woman, and between your seed and her Seed;" Her seed refers to Christ. What does "your seed" refer to? It appears from this verse that Satan will have offspring. For example, in Ezekiel 28, the prince of Tyre is clearly noted to be a man, but the king of Tyre appears to be Satan. Is the prince Satan's son? Or does it simply mean Satan is the power behind the throne? "Your seed" clearly means to me that Satan will have offspring- the AntiChrist certainly being the most likely possibility, but has Satan had more children now or in the past?
If the world is to be like the days of Noah, then it seems likely the Nephilim will return. Now how could this happen? Apparently there is genetic manipulation by man ongoing all over the earth. This could produce monsters, but I suspect you would need the angel seed to produce Nephilim.
In 2 Thessalonians 2:9 The coming of the lawless one is according to the working of Satan with all power, signs, and lying wonders, and with all unrighteous deception among those who perish, because they did not receive the love of the truth, that they might be saved.
Most of us who came of age in the last fifty years are aware of all sorts of things we could not conceive of as children, so-called modern miracles, i.e. air conditioning, television, microwaves, computers, cell phones, etc. Remember former President Harry Truman went from plowing with mules in Missouri to deciding to drop the atomic bomb. However, Anti-Christ and Satan come with supernatural wonders, which I suspect are beyond science. The angels may come in flying saucers.
In Revelation 12:7 And war broke out in heaven: Michael and his angels fought with the dragon; and the dragon and his angels fought, but they did not prevail, nor was a place found for them in heaven any longer. So the great dragon was cast out, that serpent of old, called the Devil and Satan, who deceives the whole world; he was cast to the earth and his angels were cast out with him.
Angels can materialize and dematerialize at will. Where do they go? Are they simply invisible to us or do they go to heaven? If they go to heaven, will they continue to have this power if they are cast out of heaven? Or will they need a cover story? Perhaps they will come as extraterrestrials touting evolution. "We came from far way and long ago. We put life on earth. From time to time we return to monitor it. We sent you Moses, Buddha, Confucius, Christ, and Mohammed, but the Christians got carried away, so we removed them (explaining the rapture of the church). And now we are here to give you our wisdom." Could this be the lie of 2 Thessalonians 2:11? And for that reason God will send them (the earthdwellers) strong delusion that they should believe the lie. (a singular and specific lie)
Perhaps they will show up as a token force to begin their deception and then en masse when they are kicked out of heaven.
My name is Richard Gentry. I am a retired US Army officer with a twenty-five year interest in Biblical prophecy. I have written a book The End of the Anglo-Saxon Age and the Coming of the Anti-Christ available from Amazon. Also on Ebook.


> (wpa_supplicant 0.3.8) is assigned IW_SCAN_MAX_DATA (4096).
if the driver returns E2BIG.
> I tried ap_scan=2 without security. Unfortunately, it failed.
> Is there any restrication on ap_scan=2 ?
Yes, driver needs to support it and not all do.


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I have had my car at a friend that is mechanic, but he can't figure it out because everything seems as it should be.
The problem is, when ever I turn off the engine, and shut off the lights, the fog lights remind on, back and front.! Wires, fuses and relays seems ok. Also the contact in / on the switch.
Have any of you guys any idea whats going on?
Edit: Berlingo multispace 2002 mod.
I'm so tired of disconnecting / connecting the battery when ever I park / have to use the car.
The fog lights are on, even when the headlights are off? I'm guessing that the logic controlling the fog lights is in the BSI, so if you search for 'BSI reset' and try that, it may help.
(16-11-2016, 08:58 PM)cancunia Wrote: The fog lights are on, even when the headlights are off? I'm guessing that the logic controlling the fog lights is in the BSI, so if you search for 'BSI reset' and try that, it may help.
Thank you! I will try that tomorrow!
He said his fog lights back and front ?, his location is Europe and English may not be his first language so something being lost in translation and means sidelights?. If its them staying on, I wonder if the rear light cluster have a wrong bulb in them ?. That plus a tow bar wiring mess !
(17-11-2016, 07:14 AM)brodfather11 Wrote: He said his fog lights back and front ?, his location is Europe and English may not be his first language so something being lost in translation and means sidelights?. If its them staying on, I wonder if the rear light cluster have a wrong bulb in them ?. That plus a tow bar wiring mess !
Also 'he' could be 'she', it's a good point though .
All bulbs have been checked and are as they should be. Someone called them fog lights and it stucked. Anyways, its the headlights, just not the lights thats on when you drive. Parking ligths maybe.
Uhu, parking or side lights as they used to be called when I was young. Spot on Brodfather! They are in the same place as the main lights.
Did you try the BSI reset?
(17-11-2016, 06:26 PM)cancunia Wrote: Uhu, parking or side lights as they used to be called when I was young. Spot on Brodfather! They are in the same place as the main lights.
Could it be like brodfather thought, maybe some faulty towbar wiring?
(21-11-2016, 11:48 PM)cancunia Wrote: Could it be like brodfather thought, maybe some faulty towbar wiring?
Would made sense if I had a towbar.. Never had that..


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text:
Home Breaking Why McDonald's Korea chief resigns?
Why McDonald's Korea chief resigns?
Tim Kim
McDonald's Korea Managing Director Joh Ju-yeon
Fast-food chain CEO's abrupt decision piques curiosity
On January 9, McDonald's Korea Managing Director Joh Ju-yeon, also known as Melanie Joh, promised to get better the Seoul-based company in her New Year message.
In less than two weeks, the chief executive tendered her resignation by sending a message to employees on January 20. She took the helm of the fast-food chain's Korean unit in 2016.
McDonald's Korea officials told the media that she quits due to personal reasons, but the unexpected decision leads to various speculation as it came at a sensitive time.
State prosecutors started to investigate the so-called "burger patty scandal" late last year after a ruling-party lawmaker took issue during a parliamentary inspection.
The lawmaker raised a suspicion that McDonald's might have forced its employees to make false remarks during the previous probes a few years ago.
And the story started in 2017 when the mother of a four-year-old girl claimed that she contacted a kidney disease after eating a McDonald's Korea hamburger with an under-cooked patty.
Four others also said that they were victims of hemolytic uremic syndrome, nicknamed the hamburger disease, related to McDonald's products.
Back then, the prosecution did not file charges against McDonald's Korea. But the story did not finish there.
In January 2019, nine groups of activists requested fresh probes into the case. Late last year, a media reported pictures including McDonald's hamburger's under-cooked patty to cause a stir.
McDonald's Korea denied the allegations of the lawmaker. Regarding the photos, it raised the possibility that some of them were fabricated, but opted to check all of its outlets.
But the prosecution began the re-investigation. McDonald's Korea tried to respond by establishing an emergency team. CEO Joh was supposed to head it.
Joh Ju-yeon
McDonald's Korea
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The publisher studied Korean history in Seoul and management of business administration in the United Kingdom. He has 20-year experiences in the media business. Kim can be reached at voc200@gmail.com or 82-2-6956-6698.


In addition to the BILL MOYERS JOURNAL, many previous Bill Moyers programs live on online.
You can watch or listen to the full BILL MOYERS ON FAITH & REASON and MOYERS ON AMERICA series. In addition to the archival selections offered in the BILL MOYERS JOURNAL archive section, there is also an audio archive of previous Moyers programs on the BILL MOYERS ON FAITH & REASON Web site — including selections from JOSEPH CAMPBELL AND THE POWER OF MYTH.


All images in the DeskProto View windows are drawn using the OpenGL high-end graphics language. So in order to use DeskProto your graphics card and display driver need to be OpenGL compatible.
Almost all cards are, only for a few you need to explicitly select a driver that is OpenGL compatible. See FAQ issue www.deskproto.com/support/faq.php#graphics6.
Still some drivers will cause problems, like strange characters on the screen, a black graphics screen, a crash on exit, or even DeskProto not starting at all.
In such cases the advise is to update to the newest driver that is available for your card (after checking that it is OpenGL compatible).
When that does not help you can play with the settings for hardware acceleration in the Properties dialog of the driver (these may be called Optimization, or Speed versus quality, or alike). Changing these settings may help.
Recently a user reported that for his Intel graphics card on Win10 such settings were not available, however that he found an option called "Intel(R) Graphics Media Accelerator" in the Devise manager. Disabling that option solved his problem (DeskProto refusing to start). See the screenshot below.
The Intel(R) Graphics Media Accelerator being disabled.


Information on how to enter and prizes form part of the OFFICIAL RULES. Please read them carefully before entering.
For the first time ever, Hermès is organising an international scarf design competition, open to all those possessing artistic talents expressed through manual skill: designers, artists, illustrators, graphic designers...Hermès will purchase the originals of the competition winners' designs with a view to reproduction in one of its future collections.
Since 1937, Hermès has reproduced over 2,000 original designs on silk for its scarf collections. Designers from all backgrounds have distinguished themselves in this exercise in composition and narrative. Time after time, young graphic artists or experienced designers from around the world have devoted their talent to ever-contemporary creativity.
Above all a space for freedom, the scarf is nourished by paradoxes, as Pierre-Alexis Dumas, Hermès artistic director, explains: Enigmatic yet clear, simple yet luxuriant, meaningful yet mysterious right down to the tiniest detail; enclosed within a limited space yet free, open to infinite interpretations.
Please read full description of regulations and benefits in the OFFICIAL RULES.
Candidates register on the Designboom website. They create and fill out a profile containing their personal details, and examples of their previous work.
After examining the applications, the Hermès jury will pick around 100 of them. The selected candidates will be informed by email towards mid-July 2019.
- One or several details to allow the jury to assess the quality of the drawing.
Around 10 candidates are selected by the Hermès jury. They will be informed by email towards mid-October 2019.
The selected candidates are invited to spend two days at Hermès, in Paris, during November 2019. Following this period of immersion, they will finalise their scarf design to scale (90 x 90 cm), to be ready by Mid-January 2020 at the latest.
The Hermès jury will designate one to three winners, whose names will be disclosed on 1st March 2020, then published on the Designboom website.
This competition is intended for draughtsmen, illustrators, graphic designers, artists and designers from around the world, whether professional or amateur, with no restrictions concerning training, techniques, etc. They must have attained the age of majority in their own country.
The competition winners will each receive €5,000 excluding taxes (see point 1 below), corresponding to the purchase of the original artwork for their design.
The jury is composed of members of Hermès' artistic direction and silk department.
The design of the scarf can be created exclusively by hand or using computer graphics. The two techniques may also be combined.
Applications are assessed based on the following criteria: clarity of the proposal; quality of the composition; relevance of the narrative; accuracy of any historical or cultural references; skill of execution and ability to merge innovation with tradition.
Registration is NOW OPEN for the competition. It must be completed by Friday May 31st, 2019 23:59 (CET).
Please consult the OFFICIAL RULES.
Please send your inquiries to [email protected] and make sure to write 'LE GRAND PRIX DU CARRÉ HERMÈS' in the subject line (English text only).
1. Due to the French tax regulation, if the Participant's tax domicile is located outside the French territory, a withholding tax (of 31%) may be applied to the said sum, subject to the application of a more favorable clause provided for in the potential convention agreed between France and the Final Winner's country, and to the submission of a certificate of tax residence by the Final Winner.