Κυριακή 2 Δεκεμβρίου 2012

KASTELORIZO







INFOS:
 At the south easternmost edge of Greek dominion, spreads out the calm and beauty of Kastellorizo.
The islands lies 72 miles east of Rhodes, 328 nautical miles from the port of Piraeus and only 2 kms from the Turkish coastline.
Its total surface is 9 sq. kms, its coastline is 19 kms and it has a population of 450 inhabitants.

 On this small island that beholds a glorious past, you will truly feel you are standing right on the trade crossroad of Europe and Asia, as the Asian coastline is only 2 nautical miles away.
Kastellorizo is an island with a rich nautical tradition that explains the noble air about the island that reflects its part glory and prosperity.
Kastellorizo is the harbor and only settlement of the island and it is said that it is the best natural port of the Mediterranean.
All of the islands inhabitants are gathered here, in the little districts of Pigadia, Chorafia and the little picturesque port of Mandraki.

Due to the lack of any other settlement, there is no public transport on theisland. You will visit the island of foot via by following the natural footpaths,or by boat, which is a good alternative transport means.

Nearby the island’s port there are coasts ideal for swimming (Faros, Plakes, Mandraki) – the coasts of the litlle islets of Ro, Aghios Georgios and Stroggili are also very nice. For those of you who are visiting the island with your own boat, there is a gas refuel station on the port. 






Καστελόριζο Φωτογραφίες

Αυτή η φωτογραφία του/της Καστελόριζο παρέχεται από το TripAdvisor


Καστελόριζο Φωτογραφίες
Αυτή η φωτογραφία του/της Καστελόριζο παρέχεται από το TripAdvisor


SKOPELOS - Greek Islands





Σκόπελος Φωτογραφίες 
Αυτή η φωτογραφία του/της Σκόπελος παρέχεται από το TripAdvisor
Σκόπελος Φωτογραφίες
Αυτή η φωτογραφία του/της Σκόπελος παρέχεται από το TripAdvisor
Σκόπελος Φωτογραφίες
Αυτή η φωτογραφία του/της Σκόπελος παρέχεται από το TripAdvisor

INFOS:
Skopelos is an Aegean island situated in the central-northwest Aegean, east of Pelion and north of Evia. It has 67km of rich rugged coastline, being 17km long and 8km wide. The population is approximately 5.700 native Skopelitans and is the second largest island in the Northern Sporades (Skiathos, Skopelos, Alonnisos and Skyros).
On July the 5th 1997, officially proclaimed it "Green and Blue Island". More than 50% of the island area is covered by a virgin forest of pine-trees.

POROS









Πόρος Φωτογραφίες
Αυτή η φωτογραφία του/της Πόρος παρέχεται από το TripAdvisor
Πόρος Εικόνες
Αυτή η φωτογραφία του/της Πόρος παρέχεται από το TripAdvisor
Πόρος Φωτογραφίες
Αυτή η φωτογραφία του/της Πόρος παρέχεται από το TripAdvisor

Poros is 31 square kilometers with a population of 4000 people. 
It is located 32 nautical miles South from Pireaus .

Poros has many beautiful beaches as "Askeli", "Neorio", "Love Little Port"
and "Monastiri".

ALONISSOS






Alonissos has a history of over 100,000 years. It is the only location in the Aegean where traces and remnants of human civilization were found. Our ancestors show us a worthy historical course of strength and adaptation to unfavourable conditions, which is to be admired.
A phenomenon which stigmatized the historical outcome of the island until 1944 was that of piracy. Generally, the area of the Northern Sporades was ideal for pirate attacks, as well as pirate havens or hideouts. The chain of islands was an important crossroads in the course of Greek Naval history. It was only natural that one of the oldest professions should find fertile ground to expand to a degree that was out of control.
The threat and fear of the pirates made the inhabitants desert their homes and towns by the seaside. They relocated on the hilltops surrounding themselves with small fortresses. Kokkinokastro was deserted in this way, a town which played a significant role in the development of trade. The outcome of this desertion was the population of the old village as the main town of the island until 1965. Even though the threat of piracy was still existent, the islanders managed to build up the island economically in many different areas.
During the historical era (9th and 8th century), the systematic cultivation of olives and vineyards started, this continued until modern times. Later, during the Archaic period (7th and 6th century), the islanders excelled with outstanding speed and development. Their wine became an export of great demand. A great fleet of both trade and naval ships is developed. The rich pine tree forests helped in developing the art of ship building during the Classical period, and the handicraft of pottery appears. The amphorae with the word “IKION” engraved on the handles are exported to all corners of the Ancient Greek world.
During the height of the Roman Empire the downward economical slump of Alonissos is apparent. All cultural development ceases and the island clearly becomes farming and breeding area. This continues on until the end of the Second World War, where the production and export of wine ceases due to an illness which wipes out the vines. Today, the economy of Alonissos relies mostly on fishing and tourism.



   from alonissos.com

VATICAN 1971 - Millennium of Santo Stefano

Millennio di Santo Stefano




50L               Santo Stefano
180L             Patrona Hungariae



vATICAN 1971 - The four Evangelists

I quattro evangelisti


      



200L             San Matteo
300L             San Marco
500L             San Luca
1000L           San Giovanni


VATICAN 1971 - 8th centenary of the birth of St. Dominic

8º centenario della nascita di San Domenico di Guzman



25L            San Domenico di Guzman, scuola senese del XIV secolo - St. Dominic of Guzman, the                         Sienese school of the 14th century
55L            San Domenico di Guzman, opera di Fra' Angelico - St. Dominic of Guzman, the work of Fra 'Angelico
90L            San Domenico di Guzman, opera di Tiziano  -     St. Dominic of Guzman, Titian
180L          San Domenico di Guzman, opera di El Greco - St. Dominic of Guzman, the work of El Greco



St. Dominic (1170-1221). Son of Felix Guzman and Bl. Joan of Aza, he was born at Calaruega, Spain, studied at the Univ. at Palencia, was probably ordained there while pursuing his studies and was appointed canon at Osma in 1199. There he became prior superior of the chapter, which was noted for its strict adherence to the rule of St. Benedict. In 1203 he accompanied Bishop Diego de Avezedo of Osma to Languedoc where Dominic preached against the Albigensians (heresy) and helped reform the Cistercians. Dominic founded an institute for women at Prouille in Albigensian territory in 1206 and attached several preaching friars to it. When papal legate Peter of Castelnan was murdered by the Albigensians in 1208, Pope Innocent III launched a crusade against them headed by Count Simon IV of Montfort which was to continue for the next seven years. Dominic followed the army and preached to the heretics but with no great success. In 1214 Simon gave him a castle at Casseneuil and Dominic with six followers founded an order devoted to the conversion of the Albigensians; the order was canonically approved by the bishop of Toulouse the following year. He failed to gain approval for his order of preachers at the fourth General Council of the Lateran in 1215 but received Pope Honorius III's approval in the following year, and the Order of Preachers (the Dominicans) was founded. 

Dominic spent the last years of this life organizing the order, traveling all over Italy, Spain and France preaching and attracting new members and establishing new houses. The new order was phenomenally successful in conversion work as it applied Dominic's concept of harmonizing the intellectual life with popular needs. He convoked the first general council of the order at Bologna in 1220 and died there the following year on August 6, after being forced by illness to return from a preaching tour in Hungary. He was canonized in 1234 and is the patron saint of astronomers.

from catholic.org



VATICAN 1971 - The Holy Family

La Sacra Famiglia







25L             La Sacra Famiglia, opera di F.Ghissi - The Holy Family, by F.Ghissi
40L             La Sacra Famiglia, opera di Stefano di Giovanni - The Holy Family by Stefano di Giovanni
55L             La Sacra Famiglia, opera di Carlo Crivelli - The Holy Family, by Carlo Crivelli
90L             La Sacra Famiglia, opera di Carlo Maratta - The Holy Family, by Carlo Maratta
180L           La Sacra Famiglia, opera di G.Ceracchini - The Holy Family, by G.Ceracchini

VATICAN 1971 - Against racial discrimination

Contro le discriminazioni razziali



20L               Angelo nero - Black Angel
40L               Crocifisso e colombe - Crucified and doves
50L               Angelo nero - Black Angel
130L             Crocifisso e colombe - Crucified and doves

VATICAN 1972 - Venezia

VENEZIA





 


25L                Leggenda di San Marco - Legend of St. Mark
50L                Venezia
180L              Basilica di San Marco - St. Mark's Basilica



Σάββατο 1 Δεκεμβρίου 2012

VATICAN 1972 - 5th centenary of the death of Cardinal Bessarion

5º centenario della morte del cardinale Bessarione



   


40L                Particolare del portale di S.Pietro - Detail of the portal of St. Peter
90L                Cardinal Bessarione - Cardinal Bessarion
130L              Stemma cardinalizio - Coat of arms of Cardinals









VATICAN 1972 - Centenary of the birth of Don Luigi Orione and Lorenzo Perosi

Centenario della nascita di don Luigi Orione e di Lorenzo Perosi



50L       Don Luigi Orione
180L     Lorenzo Perosi


Luigi Orione was born in Pontecurone, diocese of Tortona, on 23 June 1872. At thirteen years of age he entered the Franciscan Friary of Voghera (Pavia), but he left after one year owing to poor health. From 1886 to 1889 he was a pupil of Saint John Bosco at the Valdocco Oratory (Youth Centre) in Turin.

On 16 October 1889, he joined the diocesan seminary of Tortona. As a young seminarian he devoted himself to the care of others by becoming a member of both the San Marziano Society for Mutual Help and the Society of Saint Vincent de Paul. On 3 July 1892 he opened the first Oratory in Tortona to provide for the Christian training of boys. The following year, on 15 October 1893, Luigi Orione, then a seminarian of twenty-one, started a boarding school for poor boys, in the Saint Bernardine estate.

On 13 April 1895, Luigi Orione was ordained priest and, on that occasion, the Bishop gave the clerical habit to six pupils of the boarding school. Within a brief span of time, Don Orione opened new houses at Mornico Losana (Pavia), Noto - in Sicily, Sanremo and Rome.

Around the young Founder there grew up seminarians and priests who made up the first core group of the Little Work of Divine Providence. In 1899, he founded the branch of the Hermits of Divine Providence. The Bishop of Tortona, Mgr Igino Bandi, by a Decree of 21 March 1903, issued the canonical approval of the Sons of Divine Providence (priests, lay brothers and hermits) - the male congregation of the Little Work of Divine Providence. It aims to “co-operate to bring the little ones, the poor and the people to the Church and to the Pope, by means of the works of charity”, and professes a fourth vow of special “faithfulness to the Pope”. In the first Constitutions of 1904, among the aims of the new Congregation, there appears that of working to “achieve the union of the separated Churches”.

On 29 June 1915, twenty years after the foundation of the Sons of Divine Providence, he added to the “single tree of many branches” the Congregation of the Little Missionary Sisters of Charity who are inspired by the same founding charism. Alongside them, he placed the Blind Sisters, Adorers of the Blessed Sacrament. Later, the Contemplative Sisters of Jesus Crucified were also founded.

Following the First World War (1914-1918), the number of schools, boarding houses, agricultural schools, charitable and welfare works increased. Among his most enterprising and original works, he set up the “Little Cottolengos”, for the care of the suffering and abandoned, which were usually built in the outskirts of large cities to act as “new pulpits” from which to speak of Christ and of the Church - “true beacons of faith and of civilisation”.

Don Orione's missionary zeal, which had already manifested itself in 1913 when he sent his first religious to Brazil, expanded subsequently to Argentina and Uruguay (1921), Palestine (1921), Poland (1923), Rhodes (1925), the USA (1934), England (1935), Albania (1936). From 1921-1922 and from 1934-1937, he himself made two missionary journeys to Latin America: to Argentina, Brazil and Uruguay, going as far as Chile.

He enjoyed the personal respect of the Popes and the Holy See's Authorities, who entrusted him with confidential tasks of sorting out problems and healing wounds both inside the Church as well as in the relations with society. He was a preacher, a confessor and a tireless organiser of pilgrimages, missions, processions, live cribs and other popular manifestations and celebrations of the faith. He loved Our Lady deeply and fostered devotion to her by every means possible and, through the manual labour of his seminarians, built the shrines of Our Lady of Safe Keeping in Tortona and Our Lady of Caravaggio at Fumo. In the winter of 1940, with the intention of easing the heart and lung complaints that were troubling him, he went to the Sanremo house, even though, as he said, “it is not among the palm trees that I would like to die, but among the poor who are Jesus Christ”. Only three days later, on 12 March 1940, surrounded by the love of his confreres, Don Orione died, while sighing “Jesus, Jesus! I am going”.

His body was found to be intact at its first exhumation in 1965. It has been exposed to the veneration of the faithful in the shrine of Our Lady of Safe Keeping in Tortona ever since 26 October 1980 - the day in which Pope John Paul II inscribed Don Luigi Orione in the Book of the Blessed.

FROM VATICAN.VA


Monsignor Lorenzo Perosi (21 December 1872 – 12 October 1956) was an Italian composer of sacred music and the only member of the Giovane Scuola who did not write opera. In the late 1890s, while he was still only in his 20s, Perosi was an internationally celebrated composer of sacred music, especially large-scale oratorios. Nobel Prize winner Romain Rolland wrote: "It's not easy to give you an exact idea of how popular Lorenzo Perosi is in his native country."  Perosi's fame was not restricted to Europe. A 19 March 1899 New York Times article entitled "The Genius of Don Perosi" began: "The great and ever-increasing success which has greeted the four new oratorios of Don Lorenzo Perosi has placed this young priest-composer on a pedestal of fame which can only be compared with that which has been accorded of late years to the idolized Pietro Mascagni by his fellow-countrymen."Gianandrea Gavazzeni made the same comparison: "The sudden clamors of applause, at the end of the [19th] century, were just like those a decade earlier for Mascagni." Perosi worked for five Popes, including Pope St. Pius X who greatly fostered his rise.


FROM WIKIPEDIA.ORG

VATICAN 1972 - International Year of the Book

Anno internazionale del libro








30L             S.Matteo, Vangelo - St. Matthew, Gospel
50L             S.Luca, Vangelo - St. Luke, the Gospel
90L             S.Giovanni, seconda lettera - St. John, the second letter
100L           S.Giovanni, Apocalisse - St. John, Revelation
130L           Lettera di S.Paolo - Letter of St. Paul

infos:

a)The Gospel of Matthew is the opening book of the New Testament of the Bible, and the first of the Four Gospels.

The Gospel of Matthew is especially important for it is one of the two Gospels originally written by an Apostle (the other being the Gospel of John). The Gospel of Matthew was possibly written in Antioch, an early home of Christianity. Indeed the followers of Jesus were first called Christians in Antioch (Acts 11:26). 

Matthew's Gospel is directed to an audience steeped in Hebrew tradition. The Gospel of Matthew stressed that Jesus Christ is the Messiah foretold in Hebrew Scripture, our Old Testament, and that the Kingdom of the Messiah is the Kingdom of Heaven. He was named "Jesus because he will save his people from their sins" (1:21). The name Yeshua - in Hebrew יֵשׁוּאַ - means "the Lord saves." Jesus is called the Son of David nine times in the Gospel of Matthew. Just as the twelve sons of Jacob were the origin of the twelve tribes of Israel, Jesus as the Messiah chose Twelve Apostles to inaugurate the Kingdom of Heaven. 

 The Gospel begins with the geneology of Jesus Christ, the Son of David, the son of Abraham (1:1). Matthew names five women in the Geneology: Tamar, Rahab, Ruth, the wife of Uriah (Bathsheba), and Mary, the mother of Jesus. The genealogy regularly notes the male who fathers a child, but Matthew delivers an exact statement when he reaches Joseph, "the husband of Mary, of whom Jesus was born." The relative pronoun "of whom" in Greek is ῆς, which clearly refers to Mary, for it is specific to the feminine gender! And the passive voice of the verb ἐγεννήθη - "was born" - is the only passive among the forty occurrences of γεννάω in the genealogy, which prepares the way for the divine conception and natural birth of the Messiah, Jesus Christ, in 1:18-25. 

St. Matthew records five major speeches of Christ Jesus: the Sermon on the Mount (5-7); the Apostolic Discourse (10); the Parables (13); the Discourse on the Church (18); and his eschatological speech on the End Times (24-25). The Catholic Church references Matthew 16:18-19 for Peter's leadership role in the Church of Jesus Christ. The name Peter in 16:18 is the same as the word for rock - כֵּיפָא - kepha in Aramaic. The 'keys to the kingdom of heaven' in 16:19 recalls Isaiah 22:15-25 and indicates the rite of succession to the Steward of the Kingdom.

The Gospels of Matthew, Mark, and Luke are called the Synoptic Gospels, as they follow a similar pattern in describing the Life of Jesus and his teachings. Characteristic of all three are the Parables of Jesus. Matthew relates ten Parables on the Kingdom of Heaven, seven of which occur in Chapter 13 and are central to his Gospel. 

b)Luke was born in Antioch and was one of the earliest converts to Christianity. St. Luke, well-educated in classical Greek and noted for his literary talent, wrote this Gospel and a sequel, the Acts of the Apostles. Luke is unique in that he was the only Gentile to compose a New Testament Book. Luke was a physician (Colossians 4:10-14) and accompanied Paul on three of four journeys as described in Acts (the "we" passages from Acts 16:1 to Acts 28:16). 

It is believed that the date of composition of Luke's Gospel was before 70 AD. According to the introduction of Acts, the Gospel of Luke was written first. It is noted that the Acts of the Apostles ends abruptly with St. Paul under house arrest around 62 AD, with no mention of his trial or his subsequent activities; he does not mention the Roman persecution of Christians in the mid 60s, nor the martyrdom of Peter and Paul, the leading figures in Acts. And there is no mention of the destruction of the Temple in 70 AD.

Luke believed that the message of Jesus Christ was universal for all of mankind, applying to more than just Jew and Gentile. His Gospel and the Acts of the Apostles were key to the mission and history of the early Church.

The first two chapters of Luke are known as the Infancy Narrative, for it is the only Gospel to describe in great detail the conception and childhood of Jesus, often through the eyes of his mother Mary. The only time that Jesus speaks as a child in the New Testament is recorded in Luke's Gospel (2:49). Several of our Marian beliefs are based on the Infancy Narrative of Luke. The Gospel is the only one to include the Parables of the Good Samaritan (Luke 10:25-37), the Prodigal Son (15:11-32), and Lazarus and the Rich Man (16:19-31). Luke is the only one to describe the appearance of Jesus on the Road to Emmaus (24:13-35).

Luke places great emphasis on prayer. The noun for prayer - προσευχή and the verb I pray - προσεύχομαι occur 43 times in his writings. Luke portrays Jesus as one who prays. He considers prayer to be among the more important elements of discipleship. Luke shows that prayer is the means by which God has guided his people throughout history.

The concepts of discipleship and mission in Luke are conveyed through the verbs I send out - ἀποστέλλω and I follow - ἀκολουθέω. To be sent by God means to execute a prophetic mission. Discipleship in Luke and the Acts of the Apostles often takes the form of a journey. The Gospel of Luke is considered one of the three Synoptic Gospels, as the three describe the life of Jesus, and Luke appears to share some material with the Gospels of Matthew and Mark.

The climax of Luke's narrative Gospel occurs in Luke 24:44-49, where Luke gives a Christologic sense to Isaiah's suffering servant, as Jesus comments that the "Messiah must suffer," and then commissions the Apostles to preach the Word to all nations, and promises the gift of the Holy Spirit.

The following Scripture is from the Revised Standard Version, and the Authorized King James Version of the Holy Bible, now in the public domain. Chapters 1-3 are from the Revised Standard Version, and Chapters 4-24 are from the original King James Bible. Permission to publish Scripture quotations from the Revised Standard Version of the Holy Bible (copyright 1946, 1952, and 1971), has been granted by the Division of Christian Education of the National Council of the Churches of Christ. Used by permission. All rights reserved. King James l commissioned a group of Biblical scholars in 1604 to establish an authoritative translation of the Bible from the ancient languages and other translations at the time, and the work was completed in 1611. The original King James Bible included the Apocrypha but in a separate section. A literary masterpiece of the English language, the original King James Bible is still in use today.

c)The Second Letter of John is one of seven catholic or universal letters of the New Testament of the Bible, along with the Letters of James, the First and Second Letters of St. Peter, the First and Third Letters of John, and Jude. These letters are so called because they are addressed to the universal Church in general, and not to a specific community such as, for example, the Philippians. 

The Second Letter of St. John is similar in style and content as the Gospel of John and 1st John, which attests to its authenticity. 3rd John shows the inner workings of the Church during its difficult beginning.

The term "elect lady" refers to a specific Church community. John, "the ancient," encourages the members of the church community to show their Christianity by adhering to the commandment of mutual love and the historical truth about Jesus, namely, that He is the Word made Flesh.

As First John, he calls those who do not acknowledge that Jesus Christ is the Word made flesh "the deceitful one and the antichrist (2 John 7)."

d)T
he First Letter of St. Paul to the Corinthians follows his Letter to the Romans in the New Testament of the Bible

St. Paul established a Christian community in Corinth, a seaport in Greece, about the year 51 AD, on his second missionary journey from Antioch, as recorded in the Acts of the Apostles (15:36-18:22). While Paul was on his third journey (Acts 19:1-20), he learned that the community had become divided , as members began identifying themselves with different religious leaders. Thus this letter, written in about 56 AD, opens with a plea for Christian unity, and is written in response to various issues raised by the Corinthians. Paul's first letter to the Corinthians provides us with the best insight into the church life of an early Christian community in the middle of the first century AD. Paul wrote the Second Letter to the Corinthians, again in response to issues that arose with time.

The First Letter of St. Paul to the Corinthians is one of the most quoted of his Epistles, and, and in fact, one of the most quoted books of the Bible, particularly the passage on love. The book is rich in content, as it includes key passages on the Eucharist (Chapter 11), the charismatic gifts of the Holy Spirit (Chapter 12), on love (Chapter 13), and on the Resurrection of the Body (Chapter 15). In addition, 1 Corinthians 1:18 speaks of the message of the cross; 2:10 on the relation of God and the Holy Spirit; 3:8 on labor and wages, and 3:11-15 is considered a reference for the existence of Purgatory. In I Corinthians 6:19 Paul calls our bodies temples of the Holy Spirit, and in 8:6 he expresses an essential tenet of our Christian faith. One of the more comforting quotes is 10:13, which assures us that God will not let us be tested beyond our strength.

VATICAN 1972 - Celebrating Bramante

Celebrazioni Bramantesche





25L                  Progetto della cupola di San Pietro - Design of the dome of St. Peter
90L                  Ritratto di Bramante - Portrait of Bramante
130L                Sezione di scala - Section of scale


Biography:


Donato Bramante (b. 1444, Monte Andruvaldo, d. 1514)
Bramante was the leading architect of the High Renaissance in Italy. He was born in Monte Andruvaldo, near Urbino. Bramante was trained as a painter. His architectural career began in Milan, where he settled in 1482. In his design for the Church of Santa Maria presso Santo Satiro (1488), he used false perspective in the painted apse to create a feeling of depth-the first time this device had been used in architecture. Bramante left Milan in 1499 and settled in Rome, where, until the end of his life, he was employed almost exclusively by Pope Julius II. Here, under the influence of classical antiquity, his style became more monumental and less ornamented.

His two greatest projects, which occupied his most creative years but which did not reach completion, were his plans for the rebuilding of Saint Peter's Church and the Vatican Palace. His design for St. Peter's called for a large square building surmounted by a central dome, plus four smaller subsidiary domes and four towers. The piers and arches that were to support the dome were actually built, but before the structure could be finished, the design was radically altered by both Michelangelo and Carlo Maderno; St. Peter's was completed by Maderno in its present form of a longitudinal, rectangular basilica. Bramante's plan for additions to the Vatican Palace, on a 275-m (900-ft) sloping site, consisted of three successive courts surmounted by grandiose tiered landings. The plan was notable for its innovative axial arrangement and for its wonderful spaciousness, but it was never fully executed, and later additions completely spoiled its proportions.

Bramante stands with Michelangelo and Raphael as one of the artistic giants of the High Renaissance in Italy. Successfully fusing the ideals of classical antiquity with those of Christian inspiration, his sculptural, expressive grandeur paved the way for the more elaborate baroque school of the next century. He died in Rome on March 11 or April 11, 1514.



Donato Bramante

Stay!, the next single

Rihanna debuted the stunning emotional ballad during her latest Saturday Night Live appearance, and we instantly fell in love with the beautiful melody and powerful lyrics.

All along it was a fever
A cold with high-headed believers
I threw my hands in the air I said show me something
He said, if you dare come a little closer

Round and around and around and around we go
Ohhh now tell me now tell me now tell me now you know

Not really sure how to feel about it
Something in the way you move
Makes me feel like I can't live without you
It takes me all the way
I want you to stay

It's not much of a life you're living
It's not just something you take, it's given
Round and around and around and around we go
Ohhh now tell me now tell me now tell me now you know

Not really sure how to feel about it
Something in the way you move
Makes me feel like I can't live without you
It takes me all the way
I want you to stay

Ohhh the reason I hold on
Ohhh cause I need this hole gone
Funny all the broken ones but i'm the only one who needed saving
Cause when you never see the lights it's hard to know which one of us is caving

Not really sure how to feel about it
Something in the way you move
Makes me feel like I can't live without you
It takes me all the way
I want you to stay, stay
I want you to stay, ohhh


Rihanna - Nobody's Business ft. Chris Brown (Full Song)