#Messianic Expectations

[kgdrendel]

The Curious Upside Down Kingdom of God Revealed in the First Prophetic Utterance in the Bible

The imagery in Genesis 3:15 is confusing in light of Isaiah 53, but that is a clue to our understanding

In my last blog article, I focused on the way that Genesis 3:15 anticipates and foreshadows the coming of a Messiah, generally, and how it was specifically fulfilled in the virgin birth of Jesus. Not only that, but it introduces a thread in Scripture (the elevation of women) at the very beginning that runs through the entire Bible. That the Bible uniquely elevates the stature of women despite…

[cmariottini]

Isaiah and His Message of Hope

Isaiah is one the most influential prophets in the Old Testament. During Isaiah’s many years of prophetic ministry, Judah went from crisis to crisis. During the crisis posed by the Syro-Ephraimite war, Isaiah proclaimed a message of hope to King Ahaz and the leaders of Judah. He gave them the sign of Immanuel in which Isaiah assured the king that God would be with him to deliver the nation from…

[jimberlyjones]

perh-perhaps i've made a mistake choosing his blog to engage with first😭 i for months thought he was just a fellow antizionist jew who hates antisemites and likes yentl!! wadafak!! i noticed the poor choice of wording in his post and he was like "fuck your opinion FUCK YOUR WHOLE YOU" ?????? 😭 dude you are an asshole, also you are who's being the antisemite here!

[anarchotolkienist]

Full and uncritical support to the chabadniks who dug those tunnels. Maybe the Rebbe is down there. You'd feel silly if you didn't look.

[mindfulldsliving]

Navigating Adversity: Insights from 3 Nephi

By the time 3 Nephi begins, the Nephite society was under significant stress. Government structures had weakened, and moral decay was rampant. The Gadianton robbers, a secretive band of conspirators with political motives, held considerable influence.

Be of Good Cheer: Lessons from 3 Nephi 1-7 for Modern Disciples In times of trial, we’re often tempted to despair, yet the words “Be of Good Cheer” offer a beacon of hope. Within the pages of 3 Nephi 1-7, we explore the profound significance of these words as they’re delivered to the Nephites amidst turmoil. This text not only recounts their struggles but reveals the strength that comes from…

[hedgehogoftime]

Rereading the Lord of the Rings series recently, and it's so fascinating to me how much the series is a denial of the typical juvenile power-fantasy that is associated with the fantasy genre.

Like, the power-fantasy is the temptation the Ring uses against people It tempts Boromir with becoming the "one true king" that could save his people with fantastic power. It tempts Sam with being the savior of Middle Earth and turning the ruin that is Mordor into a great garden. It tempts Gandalf and Galadriel with being the messianic figure of legend who brings salvation to Middle Earth and great glory to herself.

The things the Ring tempts people with are becoming the typical protagonists of fantasy stories that we expect to see. and over and over we see that accepting that role, that fantasy of being the benevolent all-powerful hero, is a bad thing. LotR is about how power, even power wielded with benevolent intent, is corrupting.

And its so fascinating how so much of modern fantasy buys into the very fantasy LotR denies. Most modern fantasy is about being that Heroic power-fantasy. About good amassing power to rival evil. But LotR dares not to. It dares to be honest that there is no world where anyone amasses that power and remains good.

I guess that's one of the reasons its so compelling.

[wilwheaton]

A large part of his rally audience are these lunatics who follow him around like the Grateful Dead. It's about 500 people, last I checked. They were the only ones who showed up at his rally in Brooklyn, for example.

So those people are all in and don't care about the reality of who this demented old fascist is. They are just in the cult, and will mainline the lies until they die.

But I wonder ... the people who are not that deep into the cult, yet, but who only get their news from Trump's propagandists are likely seeing who he really is for the very first time. Does it shock them at all to see the feeble, weak, confused old man, when they are expecting the powerful, messianic figure invented by the Magaverse?

I wonder what that's like for them, and if it affects their unwavering support, when they see him glitch out, ramble on about nonsense, and demand that they reject the evidence of their lying eyes and ears.

Probably not, but I still wonder if there's anything about him that can change their minds.

[meirmakesstuff]

If you're thinking of attending a synagogue service as a way to support your local Jewish community but don't know how:

I'm writing this on 10/13/23, but this applies to any occasion when the Jewish community might be in a state of fear or sadness, or when you might be moved to show support for your local Jewish community by showing up. The main comment I've gotten from people who want to do this is that they don't know how to begin, so here's a quick guide for how to actually do that if you've never been to or interacted with a synagogue before.

How to choose a synagogue

How to ask first

What to wear and bring

When you get there

Additional notes

How to choose a synagogue

Depending on where you live, googling "synagogue [zip code]" may get you a lot or very few hits. Look at the synagogue's website for hints.

If you see the words "messianic" or "yeshua" that's not a real synagogue, that's predatory Christians hoping to be mistaken for Jews. Supporting them does not support your local Jewish community.

Check for the words "Orthodox," "Conservative," "Reconstructing Judaism," or "Reform" to help know what to expect. If you would be distressed to encounter segregated seating by binary gender, that's a reason you might avoid an Orthodox synagogue. The word "Conservative" in this context does not refer to political opinions, it's the name of a denomination just like Orthodox, Reconstructing, and Reform--what's being conserved in Conservative Judaism is liturgical traditions and religious observances. In fact, in most of these settings, to a lesser or greater extent depending on your specific location, you are likely to find the majority of people leaning generally to the left of your local average, politically. Which isn't to say there won't be outliers, that's just the typical makeup. In terms of service length, a Reform synagogue service is likely the shortest. It will also likely contain the most English during the service. No mainstream denomination of Judaism practices proselytizing. You should not fear that anyone will actively try to convert you.

On the synagogue website they should list start times for Friday night and Saturday morning services. That will help you choose a service you might be able to attend. I'll add notes on the differences and what to expect from either later on.

How to ask first

Not all communities will find an unexpected visitor to be a safe situation, no matter how good your intentions may be. Before you show up at a synagogue, check the website for the email addresses for the rabbi and either the president or "info" or something similar. Here's a model script for you to use:

Hi Rabbi [Lastname], I'm not Jewish but was looking for ways to show support to our local Jewish community and wondered if it would be appropriate to attend a service this coming [Friday/Saturday] as a way of showing my local Jewish community that you are not alone. If that would not be appreciated, is there another gesture an individual could make that would help this community feel supported? Otherwise, what do I need to know in order to be respectful to your community while attending a service? Sincerely, [your name]

You can also ask about accessibility questions you might have in the same email.

In a larger city or a place that has recieved threats of violence recently, they may be more cautious, but a synagogue in a small city or suburban area may simply say that anyone is welcome to show up to any service.

What to wear and bring

If the rabbi or synagogue office emails back with clothing guidelines, follow them. If not, bet on business casual as a dress code: for a masculine presentation, slacks, a button-down shirt with or without a tie, and a blazer or sweater, and for a feminine presentation slacks or a skirt knee length or longer, with a top that covers the shoulders. for Orthodox and some Conservative synagogues, wear long or three-quarter sleeves. In an Orthodox synagogue, women typically wear dresses and skirts rather than pants. I would advise avoiding wearing a visible cross while attending a service of any Jewish denomination.

You don't need to bring anything in particular with you. Be sure to place your cell phone on silent and double-check that any alarms are turned off. In Orthodox and many other synagogues, people may avoid carrying wallets with them, but no one should be offended that you have yours with you as a visitor.

This should go without saying but do not bring any kind of weapon with you. In a large city with high security needs your bag may be searched or you may be asked to show ID before entering. It is very likely that you will see a uniformed police officer or armed security guard. Synagogues in large cities might have dramatically increased their security presence this week. A visitor who is being respectful to the community is not what they're looking for.

Jewish people attending the service may bring prayer shawls or kippot (singular: kipa, also called yarmulkes) to wear. A visitor is not expected to have these. Most synagogues have baskets of kippot available at the entrance for guests. In Orthodox communities, men should wear one while in the building and women should not. In Conservative communities men should wear one and others may decide to wear one or not. In any other community you may but are not expected to wear a kipa. There will likely also be a rack of prayer shawls at the door, but non-Jews are not expected to wear these.

When you get there

Someone may make a point of approaching you early on. Please don't be embarrassed to tell them that you're not Jewish. Some synagogues will make a point on Saturday morning of assigning an "honor," that is, a role in the service, to Jewish newcomers. If someone approaches you to offer you an honor or asks you a question you don't understand, you can say "Thank you, I'm not Jewish, I'm visiting to show support for the community." Alternately, someone may simply approach you to welcome you and help you get situated.

If not, feel free to find yourself a seat.

In an Orthodox synagogue, in which the seating will be segregated by gender, there will be a curtain or screen between the men's and women's sections. The women's section may be side-by-side with the men's, behind it, or above it in a balcony. A synagogue with a balcony should either have an elevator or a small section of the lower level set apart from the men's section for Disabled women's seating.

In any other denomination, seating is not segregated by gender. In that case there is no wrong part of the general seating area that is wrong to sit in.

There are differing norms in different communities about how much talking is appropriate during services, so go along with what you see around you. Since you will likely not know the songs and much of what happens will be in Hebrew, you may lose your place in the book. If you're not able to find the page, feel free to read something that interests you in the book or look around the room. No one would judge you as a guest for not already knowing the service. Feel free to chime in if you hear everyone saying "amen" in unison or if you catch on to a song, but don't feel pressured to do anything but be present.

There will be times during the service where people will sit, stand, bow, or make other motions. If you are not able to stand, or if you are able to stand but not safely or comfortably or for a long time, please know that it's perfectly okay to remain seated for your own safety. Otherwise, sit and stand when the people around you sit and stand, and don't feel that you have to bow or keep up with other motions.

The service will likely end with blessings over wine and bread. This is not like the Christian eucharist, it's just food, with blessings of gratitude. These blessings may be recited as the last part of the service or in a room where snacks will be laid out. Again follow people's lead on when it's the right time to start taking snacks.

During the snack period people may approach you and introduce themselves. Now is a good time to tell them that you're here to show support to the community, but don't directly mention any specific occurrence unless someone brings it up first. If people are talking about Israel or current events, listen without contributing opinions unless they ask directly. Don't try to be funny or clever about it: this is not the time to tell everyone your super great idea for how to fix everything in the Middle East by putting the pope in charge or launching it to the moon or having it annexed by Aotearoa. The Jews are tired. You're here to listen. People may say things you disagree with. It's okay. You don't have to fix anyone's opinion right now. You don't even have to come back. If someone is making you uncomfortable, excuse yourself, get a second helping of cake, and say hi to someone different. This is a good time to say hello to the service leaders if you haven't met them before the service began. You can compliment the sermon or singing, or just say "I'm glad I came, I hope I was able to help this community feel supported."

Additional notes

Almost every synagogue occasionally has non-members and non-Jewish guests take part in community activities. An exception is very small communities in places where outsiders are generally hostile. It's not weird to be present in Jewish spaces as a non-Jew unless the people in that community make it weird. If so, you don't owe them anything and you don't have to come back. Every community is different, and I've been to synagogues I wouldn't choose to return to. As a general rule though, you will almost certainly be welcomed and asked about yourself. Feel free to share a little about the conversations that led to you wanting to show up for your local Jewish community, since people will likely be curious, but also remember to ask lots of questions yourself. As a general rule, Jews love to explain ourselves, so please do ask questions about the things you see and experience in the synagogue.

Topics to avoid unless someone directly asks you:

What you personally believe about God

Your personal feelings about Israel

How you would solve the situation if you were in charge

your past experience of Christianity

Jesus, in any context

Violence of any kind

What you think this community, its rabbi, Jews in general, or the Israeli government could be doing better.

Most of these are simply a matter of that there's a time and place for everything, and a Jewish service at a time of stress and sadness is not the time for these particular topics. If you feel a strong urge to talk about these topics without being asked, find a different location and group of people to do that with. The best way to be successful at showing support is to genuinely listen.

If you are a non-Jew interested in doing this and have follow-up questions, or if you are Jewish and feel I left out important details, please go ahead. I'm also happy to talk by PM if you need help figuring out a specific synagogue website. I'm not interested in doxxing anyone.

[mariacallous]

No one expects him to resign, not only because he lacks the decency and integrity to do so after arguably the worst day in Israel’s history. It's also because of the criminal charges he faces.

Resigning is counterproductive to his personal interests and they, not the State of Israel, are what counts. His trial, not Israel's security, is his priority. He has lost all legitimacy and can't be trusted, certainly at a time of war when such monumental decisions need to be made.

That he's the first prime minister in the history of democracies to wage war on his own country, on its institutions and foundations, is clear. For years, but especially since he launched his antidemocratic constitutional coup in January, he has declared war on Israel’s elites, the judicial system, the checks and balances and by extension the military he views as an elitist cabal undermining his political agenda.

The popular pushback to his attempted regime change now looks like distant history, because Saturday October 7 wasn't only a tragedy on an epic scale, it was a debacle and an inflection point. Netanyahu and his cabinet callously betrayed the sacred trust, the core of Israelis' compact with their government: security.

For this there is no redemption, no contrition, no salvation. He must go and he must go now. No excuses, no political deals, no mitigating circumstances. For all intents and purposes, he's incapacitated and can't discharge the duties of his office.

His government is extremist, messianic, hollow, inept and inherently kakistocratic – government of the worst. It buckled in the first moment of crisis. He and his dysfunctional ministers betrayed Israel, and effectively his government is no longer functional, except maybe for the defense minister.

He isn't Winston Churchill, to whom he likens himself, and he isn't Abraham Lincoln. No one looks up to him at the ultimate moment of tragedy and crisis; only sycophants trust him.

His record is one of incompetence and gung ho delusion – and there is a clear and present danger that all his wartime decisions will be polluted by personal, legal and petty political considerations. He can't be trusted, nor is he credible to manage the war that is only just beginning.

His constitutional coup has categorically harmed national security and taken a high toll on the military's preparedness. He was warned about this by the military's chief of staff and by former prime ministers, defense ministers, chiefs of staff and hundreds of former generals.

In fact, in March he casually fired Defense Minister Yoav Gallant because Gallant was expected to deliver a statement arguing that Netanyahu’s constitutional coup was endangering Israel’s security. He has shown arrogant recklessness, dereliction of duty and responsibility, as well as gross negligence in managing Israel’s national security.

Now look at his foreign policy and geopolitical record. It's nothing short of abysmal. Let’s go through the areas one by one, starting with his bogus claim to fame. How ludicrous does his decade-old bragging look – that only he can save Israel, and indeed Western civilization, from the regime of the messianic mullahs?

Iran. The Islamic Republic has accumulated enough fissile material to produce five nuclear bombs, according to the Pentagon. It has reached unprecedented levels of uranium enrichment. Meanwhile, it has further deepened its hold in Syria, Lebanon and Gaza while tightening relations with Russia and China.

Hezbollah in Lebanon. Thanks to Iranian material support and political mentorship, the Shi'ite organization is as strong as ever. After what has happened with Hamas in Gaza, the arrogant statement that “Hezbollah is deterred” should never be taken seriously again.

The Palestinians. Here the record is just as ominous. Hamas has launched the most lethal attack on Israel ever. Whatever the outcome of the current war, during Netanyahu’s reign Hamas has become as strong as ever, armed as ever, audacious and murderous as ever.

Netanyahu, the man who just a few years ago vainly pledged to “obliterate Hamas,” has done nothing. Absolutely nothing. He has effectively strengthened Hamas, allowed tens of millions of dollars from the Gulf to be funneled to the terror group to implode the Palestinian Authority so he can proceed with annexation.

Under Netanyahu, the PA's weakness and ineptness has brought Israel closer than ever to the unviability of the two-state model. Israel is dangerously close to a binational state where reality is binary: Either Israel ceases to be a Jewish state or becomes an apartheid state. A majority of Israelis want neither.

In the international arena Netanyahu boasted during the 2019 and 2020 election campaigns that he's “in a different league.” Those huge posters showed him with Vladimir Putin and Donald Trump, but in this arena where he pretends to be a world leader, the record is strikingly unimpressive.

The United States. He has not been invited to the White House in the 10 months since his new term began. The Americans' criticism, including by President Joe Biden, of his constitutional coup is unprecedented.

Russia. His friendship and mutual admiration with Putin was so fruitful that Russia is now aligned with Iran, buying drones and other weapons. Even his morally depraved policy of not standing with Ukraine – to be fair, a policy he inherited from the previous government led by Naftali Bennett and Yair Lapid – hasn’t won him any points with Putin.

China. Two months ago, Netanyahu ostentatiously declared that he was invited by Xi Jinping to Beijing, while a “senior source” added that the idea was to signal to Biden that “Israel has options.” Not only is China expanding relations with Iran, it has also been condemned by Israel for its “balanced” stance on Hamas’ massacre of civilians.

Is Netanyahu's record so dismal? Of course not. He has forged a great friendship with Viktor Orbán, the towering intellect from Hungary. And he spent 25 minutes with French President Emmanuel Macron earlier this year. Plus he really likes Narendra Modi of India, and while Hamas was planning its attack he flew all the way to California to chat with Elon Musk about artificial intelligence. Stellar.

Netanyahu cannot and should not be trusted to manage Israel at this juncture. The mechanics for removing him are complicated and there is no clear path. But placing any trust in a man who got Israel here is far more irresponsible.

Netanyahu Must Go Now, Not After the Gaza War

[jonsnowunemploymentera]

Remembering how Game of Thrones tried and failed to make a convincing argument that Jon Snow was “the true king all along !1!1”, mostly because they removed all the myth and wonder that makes this trope land in the books. Because, don’t get it twisted, I absolutely believe the books are getting to this in some way. But it works because GRRM is intentionally recreating King Arthur’s origin story, with all its magic and whimsy front and center. GRRM knows and intends for Jon to be the clichéd fantasy protagonist: he’s got a magic pet, a magic sword (that’s about to be even more magic soon), magic powers, a magic lineage, and an obvious magic destiny. Book!Jon is the very idea of fantasy, the quintessential fantasy character - and like, THAT’S THE POINT! It’s why he’s literally every classic fantasy trope mixed into one. But none of this is present in the show. He’s got no magic, neither does his very normal pet, his magic lineage means nothing, and his magic destiny is laughably pushed to the side because the writers need to subvert expectations. Show!Jon is just some guy whereas book!Jon is meant to be THE guy. All signs in the narrative point to this.

And I think one of the biggest indicators of the show runners just not getting itᵀᴹ is the Tower of Joy sequence, which is meant to serve as a masterclass for fantasy protag myth building 101. The book version has: the most legendary sword known to man, the most legendary knight of all time, the leader of a legendary band of white knights, a powerful noble, a princess queen of love and beauty in a tower, a newly risen king, the shadow of a dead prince who was heir to the throne, obvious messianic imagery (e.g., three wise men witnessing the birth of a promised king), several metaphorical falling stars (Arthur, Ashara, Dawn disappearing for years afterward), etc, etc. So when the narrative beats it over our heads that Jon is “le true king”, it makes sense because the imagery and symbolism has been injected into the story to back this claim up. From a genre perspective, it’s not so much avoiding a trope but reinforcing it (though with several twists). The show version of Jon’s birth is some random dudes (names not provided) fighting for vague reasons (they cut out all the meaningful, character building dialogue). Show!Jon’s birth is not a mythological event heralding a king. But the show runners want to cheat and claim Jon to be the true king without doing any of the legwork. It just doesn’t land at all, and this pattern bleeds into them trying to claim Jon as tptwp…except show!Jon has no magic powers to back up that claim, unlike book!Jon who is a walking power plant. So even if they did come to a (mostly) correct assumption - that Jon is the king - how it’s written is so mind-numbingly bad that it doesn’t even matter anyway.

[cmariottini]

Jesus, The Messiah

John Points Christ to Andrewby Ottavio Vannini ((1585 –1643) In the study of the Messiahship of Jesus, several questions arise: Did Jesus know that he was the Messiah? If he did, when did he, in his lifetime, realize that he was the Messiah? Did Jesus proclaim to his disciples and to others that he was the Messiah? These questions are not easy to answer, and a simple answer to these questions…

[lemonhemlock]

I honestly wonder if the writers are seeing what people think about/of this season or if they only look about the ones whonloves everything because they're here to "win" and don't care about the story in any way, because at this point is all a mess (yes, it had some thing that were ok, but it's... bad) and I can't see people really enjoying it

Even thought there's always someone saying "ACTUALLY" and whay if I just scream lol?

It's something I see happening all around, this "defence" squad of a media where the only goal is to gi against every criticism of said media

so there are two things to consider there: the general audience and the critics. since the general audience is made up mostly of team black stans and sympathizers, anything that portrays rhaenyra in a slightly less idealized light is going to get pushback. so i think the writers are honestly blind to that criticism bc they will kind of be expecting that, which is why they already treat rhaenyra with kid gloves.

the fans who are upset over the greens' writing are significantly fewer and honestly i think the writers have such a warped understand of the asoiafverse and of grrm's themes that they just see us as delulu. to them the greens = villains, so any attempt to humanize them a little must be way more than enough in their minds: to them, they have done the greens justice because they're not horrible monsters like ramsay or euron or joffrey. to them, of course they should be constantly punished, of course they should feel shitty, of course they don't really care about each other.

as far as the critics are concerned, i.... do not think that people who have not read the books + Fire & Blood are able to truly understand what the hell is going on here, because they just lack the context. even if they are professional critics. they HAVE just fallen out of the coconut tree in this story. because, if you expect the dance of the dragons to be this classic woman-gets-usurped-by-her-evil-brother's-family storyline, with a hero side and a villain side, as long as you humanize the villains a little bit and give the heroes some flaws, you're going to think this is business as usual.

if, instead, you know this is supposed to be a story in which both sides have equal weight in heroism and villainy, then the adaptation is horribly written. if you are familiar with the source material, you KNOW that rhaenyra has never been in any way this messianic figure tasked with ensuring a prophecy that will save the world. of course that changes the stakes massively, as well as one's opinion of the character and of the way others should interact with her. the dance of the dragons has never been about "saving the world" from the threat of the Others, it's the consequence of feudalism, patriarchy, not having an easily implementable legal system because you lack basic democratic institutions and the indifference of nobles towards massive destruction and civilian casualties.

i would have hoped, at least, that a professional critic could consider some egregiously out of place elements, such as the effusive praising of viserys, but HotD S2 has a score of 70 on Metacritic and i haven't seen any think pieces asking why the show is celebrating alicent's abuser, even by alicent herself. but, apparently, even in 2024, we are not asking ourselves why are we not calling out a 50-year-old man impregnating a teenager repeatedly against her will. 🤷‍♀️ i'm sure that for many it doesn't even track bc of the "it's game of thrones so it's to be expected" brainrot, as if those things were never meant to be critiqued and are just par for the course in this world

[semiotextiana]

Walter Benjamin memorial. Portbou, Spain

"The past carries with it a temporal index by which it is referred to redemption. There is a secret agreement between past generations and the present one. Our coming was expected on earth. Like every generation that preceded us, we have been endowed with a weak Messianic power, a power to which the past has a claim."

"We know that the Jews were prohibited from investigating the future. The Torah and the prayers instruct them in remembrance [Eingedenken], however. This [for them] [disenchanted] the future, to which all those succumb who turn to the soothsayers for enlightenment. This does not imply, however, that for the Jews the future turned into homogeneous, empty time. For every second of time was the strait gate through which Messiah might enter."

Walter Benjamin, On the concept of history

[wesleyhill]

On Not Talking About Jesus

A homily on Mark 7:31-37 preached on the Friday after the Fifth Sunday after the Epiphany at Western Theological Seminary, Holland, Michigan

Some of you who are around my age, who went through your deconstruction experience a couple of decades ago or more, may remember a blog called Jesus Needs New P.R. Even if you didn’t read it closely, the title was a catchy summary of how you might have felt: Jesus has a public relations problem. He’s compelling and interesting and compassionate and inspiring, but His representatives — the church bureaucrats who pontificate about Him from pulpits, the politicians and pundits who use His name to promote their odious causes, the bigots who claim to follow Him but leave a trail of hurting people in their wake — are the problem.

Even if your politics differ from mine, each one of us can identify with these sentiments, at least some of the time. Have you ever winced when you saw a picture of Jesus draped in an American flag? Have you ever felt tempted to take “Christian” off your social media profile when someone invokes Jesus to support some movement or cause that you find abhorrent? An Australian New Testament scholar, Constantine Campbell, recently published a book called Jesus v. Evangelicals in which he voiced what a lot of us intuit: “The evangelical movement must be refashioned in Jesus’ image, rather than cast Jesus in its image.”

It's this propensity to cast Jesus in the image we want that explains a strange feature of our Gospel reading this morning. Jesus is in region of the Decapolis, and even in this faraway place, word has spread that he is a healer, a wonder-worker. So a group of people bring a friend of theirs whose hearing and speech are impaired. They want a miracle, and Jesus obliges. He ushers the man away from the crowd, so that it’s just he and Jesus. (Maybe Jesus is offering dignity to the man with this privacy, refusing to make him a spectacle.) In any case, He puts His fingers in the man’s ears, and He spits and touches the man’s tongue. He lifts his eyes up to heaven and sighs and says in Aramaic, “Ephphatha,” which means, “Be opened.” “And his ears were opened, his tongue was released, and he spoke plainly.” And then comes the strange aspect of the story: “Then Jesus ordered them to tell no one.”

This happens again and again in Mark’s Gospel: Jesus charges His followers — and even demonic spirits — not to talk about His miracles, not to talk about what He does and who He is. Scholars usually refer to this as the motif of the “messianic secret” and then try to offer some sort of interpretation of it. Why would Jesus not want the good news about Him to be talked about? Why would He not want His fame to spread, so that more and more people could put their faith in Him?

One German scholar referred once to the Gospel of Mark as essentially a passion story, with a long introduction. And I think that’s our clue to the meaning of Jesus’ secrecy. Mark is telling a passion story — a story of Jesus’ gruesome execution and mysterious resurrection, which Jesus interprets as His gift of Himself to the world. And Mark knows that there is potential for misunderstanding Jesus at every turn. We may hear about one of His miracles and decide that He is basically a genie who can grant our wishes. We may hear about Him performing exorcisms and decide that He is available to fight our favorite enemies. And Mark’s point is that if we do that, we fundamentally misunderstand who Jesus is and what He aimed to achieve. Mark’s claim is that Jesus came for one overriding purpose: not to conform to our agendas and expectations but to give His life as a ransom for us, to rescue us from our self-absorption, our cruelty, our enslavement to sin and death. He came for love. He came to lay down His life for His enemies, to make His enemies His friends, and friends to one another.

And this is why, I think, Mark has Jesus refusing the boxes we want to put Him in. “Don’t domesticate Me like that,” Jesus seems to say. “Don’t use Me for your pet projects, your private theological agendas, your political ambitions.” As the Anglican priest and scholar Austin Farrer writes, “Christ does not encourage the spreading of ready-made formulae divided from living act, whether in the form of rumour or doctrine… Messiahship is not taught even to the initiate as a thing by itself, but as that which death and resurrection will express.” We understand the messiahship of Jesus, and the miracles and teachings and aims of Jesus, only when we follow Him all the way to the cross and to the grave and then hear the mysterious young man at His empty tomb telling us that He has gone on ahead of us.

Friends, we are about to enter the season of Lent, which is a time when Christians try to clear away some of the clutter that keeps us from seeing Jesus and being surprised by Him. By quieting ourselves and voluntarily letting go of some of our usual methods of coping with stress and anxiety, we try to see past the P.R. about Jesus. We open ourselves to considering whether we have a distorted picture of who Jesus is and what He wants with us and from us and for us. And perhaps we also keep quiet about Him for a bit. We don’t rush in to offer our preferred picture of who He is. Instead we listen, we watch, we wait. And we try to prepare our hearts for that great and holiest of weeks when we will keep vigil with Jesus as He goes to the cross and triumphs over death. Only then may we dare to speak about who He is for us.

Amen.

[rin-hanarin]

Randomly thinking Inquisitor and pavellan thoughts and getting sad, don't mind me.

My Inquisitor was this young straight out of the woods guy who was a bit isolated by virtue of being trained as the next Keeper of his clan and because of his interest in human culture. Clan Lavellan said to be very forthcoming and diplomatic with humans, so they send their second most invested person to the Conclave, only for said person to end up in the middle of building a largely human religious organisation.

He's not ready for it, older and more experienced people guide him every step of the way, and he's trying to answer everyone's expectations because he's earnest like that, pouring his soul into all of it because of the greater threat, and also because maybe it will help his people somehow, maybe having power might change how others treat the Dalish. Even though they might not even welcome him back as the "Inquisitor" who's been marching human armies to places and letting them spread "the word of Andraste", whether that was his intention or not. He spends time among all sorts of humans: nobles, chantry folk, or just regular people fleeing from mages-templars conflict, the venatori, red templars, whatever else, and then he visits ruins in the Dales with its broken bits and pieces of the elven history taken by humans, and then he just doesn't understand where he belongs anymore, where his future is supposed to be.

However, Inquisitor knows a person who calls himself a pariah and wears that as a title, while also caring deeply for a home that made it very clear that he doesn't belong there. Dorian knows who he is and what he cares about, and it's so deeply admirable for a young man who is afraid to not belong anywhere anymore that he finds comfort in him, an unlikely connection with someone... who also just happens to belong to a nation that took everything that was left of the elves and twisted it into their own.

Inquisitor's "sins" against his own people keep piling up, and then the Exalted Council is established, and everything built in two years is crumbling down, including Inquisition and the Inquisitor himself. You can trust no one in the organisation you cultivated, you can't trust ashes or your history your people struggled to protect, you are being killed by the very mark that made you into a straight up messianic figure, and someone who made you feel accepted tells you that he chooses his duty to his homeland over you.

You should understand the duty to your people best, shouldn't you? Yet you are left with bits and pieces of false misinterpreted history, with an adversary claiming that everything your people know and take pride in is wrong, with your vastly human organisation falling apart, and you might've made peace with this being your new home away from your clan, but now you don't belong anywhere anymore, and someone you thought understands you more than anyone leaves for good.

You didn't die to the mark, but standing in the ruins of everything you've ever cared about kind of makes you wish you did.

[bri-the-nautilus]

Elphael: What's In a Name?

Earlier today, my esteemed comrade @the-unkindled-queen made a post wondering about the etymology of Elphael, Brace of the Haligtree. My initial digging turned up a few Reddit comments where the general consensus was that Elphael has its roots (ha) in Hebrew linguistics, with one interpretation being "Family of God" and another being "Work of God":

Now as a linguist and Bible scholar, I think these are awesome. I love seeing all the languages and cultures that these games draw inspiration from, and the Hebrew connection is a neat contrast with the Haligtree itself, which is linguistically Welsh. Additionally, the connection to Abrahamic faith and Hebrew words for people and acts of God is a nice throughline for the way the game portrays Miquella and St Trina as Messianic protectors of the sick and poor. Add in the spiritual atmosphere of Elphael and the Haligtree (prayer rooms, mausoleums, and altar-like statues of Miquella and Malenia abound), and it's a very pleasing little theory.

Soulsborne and especially Elden Ring borrow heavily from Welsh for names and whatnot (like the aforementioned Haligtree), and out of idle curiosity I began to wonder if there was any basis whatsoever for an alternative theory linking Elphael's name to Welsh. My only reasons for going down this path were the vaguely Celtic sound of the name and the fact that the Haligtree proper has a Welsh name. I didn't find anything like this during the search that led me to the Hebrew theories, and plugging various fragmentations of "Elphael" into a Welsh->English translator didn't spit out anything of value. I was about to throw in the towel when I did what I probably should have done before faffing about with the translator and just searched "Elphael Welsh."

And oh golly do we have ourselves an Elphael. Or an Elfael.

Welcome to the infinitely confusing world of medieval Welsh history.

Medieval Wales was divided into several regions, called cantrefi. Each cantref was further divided into several territories called commotes. The cantrefi are pictured below. We're mostly concerned with the central yellow one, Rhwng Gwy a Hafren, but also remember Gwynedd. It's in orange up top.

But that's for later. What we care about right now is the cantref of Rhwng Gwy a Hafren, which lies between the rivers Wye and Severn. This cantref is shown in detail below and is home to the commote of Elfael, shown in green. Also take note of Maelienydd and Buellt. They're light blue and yellow respectively, and we're going to need them later.

The history of Elfael is short and confusing, as one can expect from a fiefdom straddling the English-Welsh border during the post-Roman and post-Norman Conquest years. It didn't exist as a political entity for very long (it was only independent from 1155ish to about 1215 before dissolving completely in 1309), and changed hands often during its lifetime.

Our story begins with a man named Elystan Glodrydd, Prince of Buellt. He lived from 950 to 1010 CE, and at some point during his later life he conquered a territory called Ferlix, which was composed of Elfael and Maelienydd. When Elystan died, rulership of Buellt (Ferlix included) passed to his son Cadwgan, and then to Cadwgan's son Idnerth when he died.

Idnerth's reign is remarkable because he's the guy who lost Buellt. An Anglo-Norman noble, Philip De Braose, had conquered basically all the land between the Wye and Severn, which of course included Buellt. For some reason, at the conclusion of his conquest De Braose gave Ferlix back to Idnerth, but kept Buellt for himself. The end result being that Idnerth had gotten kicked out of his grandpa's commote and into what had originally been a conquered vassal territory. Once Idnerth died (presumably in shame), Ferlix went to his son, a man with the astoundingly awesome name of Madog. During this time, the Anarchy was starting.

The Anarchy was a civil war in Britain from 1138 to 1153. King Henry I died in 1135, and his heiress, the Empress Matilda, had many enemies who didn't want her to take the throne. In 1130, a castle had been built in southern Ferlix by one of these enemies, an Anglo-Norman named Pain FitzJohn, Sheriff of Hereford. This is the actual best name in this story. Pain FitzJohn is a fucking badass name. This castle, which was of course called Pain's Castle, was acquired by Madog in 1135 under foggy pretenses. It's likely that Pain wanted Madog's protection from Matilda, but we're not sure.

Old Madog knew that getting a castle called Pain's Castle was an achievement that couldn't be topped, and proceeded to die at age 65 in 1140, secure in the knowledge that he was better than Idnerth. He left five sons, who bucked the trend of going to war for their dead dad's land by dividing Ferlix amongst themselves. Unfortunately for them, this is when the Anarchy caught up with them. Another Norman lord, Hugh De Mortimer, invaded Ferlix in 1142. Two of Madog's sons (Hywel and another Cadwgan) were killed, and in 1146 De Mortimer killed a third son, Maredudd, in the process of capturing Pain's Castle. In 1155, Matilda's son Henry II took the throne of England, and when Hugh De Mortimer protested, Henry kicked him out of Ferlix. This left Madog's two surviving sons, Einion Clud and Cadwallon, to pick up the pieces. These guys hated each other, and neither brother could stomach ruling in consort with the other. But for some reason, they didn't kill each other, instead dividing Ferlix again in two. Cadwallon got the northern part, which came to be called Maelienydd, and Einion Clud got the southern part, which was called Elfael.

Einion Clud and Cadwallon still hated each other, and their realms were openly hostile, each brother still believing he was entitled to sole rule of all that had once been Ferlix. (Again, why didn't they just fight to the death like every other medieval family?) Things came to a head in 1160, when Cadwallon kidnapped Einion Clud and sent him in chains to Owain Gwynedd, the aptly-named King of Gwynedd, who in turn pawned him off on King Henry II. Eventually, Einion Clud either escaped or was released. It's not certain which of these occurred, but what is certain is that by 1165, Einion Clud was once again ruling Elfael, and at the Battle of Corwen the two brothers fought together against King Henry under the leadership of Owain Gwynedd. Politics are fucking weird.

There would be no happy ending, however. Hugh De Mortimer's son Roger was swearing revenge on his father's enemies. You might take this to mean King Henry, who kicked Hugh De Mortimer out of Ferlix in 1155, but no, Roger was actually a big fan of Henry II and had fought for the King during the Revolt of 1173. No, Roger wanted revenge on the guys who ruled Ferlix after his dad got yanked. The timeline here is a bit weird, but what's certain is that Roger De Mortimer killed Cadwallon in 1179. He also killed Einion Clud, but I wasn't able to find out when. I found a source saying that Roger killed Einion Clud after his father died, but Hugh De Mortimer died in 1181 and my reading on Cadwallon says that he was the prince of both Maelienydd and Elfael at the time of his death, which would only be possible if Einion Clud died before 1179. In fact, Cadwallon is said to have been ambushed by Roger's men in Elfael.

Anyway, that's all the history we care about for our purposes. Maybe I'm reading too much into things, but the fact that medieval Wales has the Lord of Elfael getting kidnapped by his brother seems a bit on the nose.

In Welsh history, the Anarchy leaves three of Madog's sons dead and the survivors are on opposing feudal factions. The Lord of Elfael is kidnapped by his brother.

In Elden Ring, the death of Marika's son sparks the Shattering, turning every remaining demigod against each other. The Lord of Elphael is kidnapped by his brother.

Either Miyazaki and Germ are fucking Super Saiyan level Welsh history scholars, or this is just an absurd coincidence. Either way, it's cool.

(tiny sidenote: this part is DEFINITELY conspiracy, but isn't it funny that our kidnapped lord has a sibling who rules Maelienydd??? Doesn't that sound a bit like... Malenia??? Obviously Malenia doesn't do the kidnapping in ER, but the names line up a bit too well...)

Sorry Niko, this is way more than you bargained for.