#Theological Insight

[hellolatashiam]

Creations Cry: Suffer Patiently

Explore the profound depths of suffering and patience through the lens of Romans 8:18-30, discovering the joy and hope that await us beyond our present trials. #HopeInSuffering #SpiritualPatience

In the valleys of our human experience, where suffering shadows our days, the soul clings to the fragile threads of hope and patience. Romans 8:18-30 serves as a beacon for those of us enduring the night of pain, promising that the weight of our current afflictions pales in comparison to the glory that will be revealed in us. Today we will seeks to explore this promise, providing context and…

[ominouspositivity-or-else]

*The Eucharist is the body of Christ under the appearances of bread and wine.

**God is bound to these sacraments, meaning he always gives grace through them when they are done, but he is not bound by these sacraments, meaning that God can do literally whatever he wants and can of course go around them and provide grace in other ways.

***7 sacraments, listed: Baptism, Confirmation, Holy Eucharist, Confession, Anointing of the Sick, Holy Orders, and Matrimony.

Feel free to add nuance in the tags or talk about why you find the teachings strange! Let me know if there's anything utterly baffling that I didn't include!!!

Also please remember to be respectful!!! Not everyone knows theology like you might!!!

[mindfulldsliving]

The Importance of Humility in Overcoming Conceit

In our journey towards spiritual fulfillment, understanding the balance between conceit and humility is crucial. Each of these qualities plays a significant role in shaping not only our personal growth but also our relationships and worldview.

Overcoming Conceit: A Guide to Spiritual Discipline Ecclesiastes 1:13; 1 Corinthians 8:1; Romans 12:16; Genesis 8:21 In a world where self-promotion often takes center stage, the challenge of balancing humility with conceit is more pressing than ever. We often find ourselves grappling with the idea of how to acknowledge our own achievements without slipping into vanity. Biblically speaking,…

[tmarshconnors]

"You don't have to give up your intellect to trust the Bible. You have to give up your pride."

Robert Charles Sproul was an American Reformed theologian and ordained pastor in the Presbyterian Church in America. He was the founder and chairman of Ligonier Ministries and could be heard daily on the Renewing Your Mind radio broadcast in the United States and internationally.

Theologian and Author: R.C. Sproul was a prominent Reformed theologian and author known for his extensive work in Christian theology. He authored numerous books on theology, biblical interpretation, and Christian living, including notable works such as "The Holiness of God" and "Chosen by God."

Founder of Ligonier Ministries: Sproul founded Ligonier Ministries in 1971, a Christian educational organization dedicated to teaching the Reformed faith through resources such as books, conferences, and broadcasts. The ministry is named after Ligonier Valley, where it was initially established.

Teaching Pastor: He served as the teaching pastor at St. Andrew’s Chapel in Sanford, Florida, where he was influential in shaping the church’s theological direction and providing teaching and preaching that emphasized Reformed theology.

Popular Speaker and Teacher: R.C. Sproul was known for his engaging teaching style and was a frequent speaker at conferences and seminars. His teaching reached a wide audience through radio programs, such as "Renewing Your Mind," and his teaching series were widely distributed.

Reformed Theology Advocate: Sproul was a staunch advocate of Reformed theology, emphasizing doctrines such as the sovereignty of God, the authority of Scripture, and the importance of understanding and teaching core Christian doctrines. His work contributed significantly to the spread of Reformed thought in contemporary evangelicalism.

[lostinthelibrarysworld]

This is for ally smart Christian followers and likes. Can someone tell me just what makes the song Reckless Love non biblical? Or at least non theological.

[bvthomas]

                                                      GOD “Exploring the Divine: The Essence of God” Introduction: In the vast expanse of human history and thought, few questions have stirred as much contemplation, debate, and yearning as those concerning the Divine. What is God? Does God exist? And if so, what is the nature of this supreme being who eludes easy definition and comprehension?…

[great-book-review]

"Christianity 2.0" by John Dorsey: A Spiritual Odyssey of Modern Faith

Summary: John Dorsey's "Christianity 2.0" is a thought-provoking exploration of how religion is changing in the contemporary world. We'll go over the main ideas and components of the book in this in-depth assessment, covering everything from its theological depth and reader effect to its historical background and visionary concepts.

Historical Odyssey: Dorsey sets out on an engrossing historical investigation that establishes the framework for his innovative take on contemporary Christianity. He gives readers a thorough picture of how the Christian religion has evolved throughout time. The story is enhanced by this historical background, which also makes it more understandable for people who are not familiar with Christian history.

Challenging Conventions: One of the most remarkable aspects of "Christianity 2.0" is Dorsey's audacious challenge to conventional Christian beliefs. He highlights the dynamic nature of faith and encourages readers to question traditional dogmas. In my capacity as a critic, I was much moved by Dorsey's bravery in challenging readers to reconsider their religious beliefs in light of recent social shifts.

Introducing "Christianity 2.0": In essence, Dorsey's story revolves around his notion of "Christianity 2.0." This phrase captures his idea of a more progressive, flexible, and inclusive religion. As a critical reviewer, I thought Dorsey's forward-thinking strategy was both welcome and relevant. His plea for a faith that honors social justice, diversity, and modern ideals is an important addition to the continuing discussion about faith in the modern world.

Theological Depth and Reader-Friendly Approach: Dorsey masterfully balances theological depth with a reader-friendly writing style. He ensures that readers of different backgrounds may understand his tale by condensing difficult concepts into language that is simple to understand. His incisive writing inspires readers to participate in insightful conversations about the direction of Christianity.

Addressing Controversies and Divisions: The book doesn't shy away from addressing controversial topics and divisions within Christianity. It acknowledges that these challenges are integral to the faith's evolution. As a critic as much as a reader, I value Dorsey's open examination of these challenging topics. His readiness to address these concerns head-on encourages a greater comprehension of the intricacies of the Christian faith.

Practical Guidance for a Modern Faith Journey: While "Christianity 2.0" is dedicated to the history and philosophical aspects of Christianity, it also offers realistic insight for Catholics who seek a more inclusive and dynamic spiritual path. Dorsey demonstrates concepts that seek to stimulate an active, meaningful dialogue between the reader and his faith.

Conclusion: In conclusion, John Dorsey's "Christianity 2.0" offers a thoughtful and provocative analysis of faith, history, and spirituality. The book invites readers to question conventional narratives, embrace diversity, and envision a more adaptable form of Christianity. Its historical context enriches the reading experience, making it accessible even for those less familiar with Christian history and doctrine.

Rating: I rate "Christianity 2.0" 4 out of 5 stars. I deduct one star due to occasional theological complexity that may challenge readers with limited prior knowledge of Christian history. However, these moments should not deter potential readers from engaging with this enlightening book.

[marietheran]

Christblr dashboard simulator:

Aesthetic photo of some church's ceiling

Incredibly cute anecdote about someone's three year old

WIP update

Religious quote with pink sparkles

"Normalise believing in heresy" followed by a twelve yard long quarell

Optionally a Protestant/Catholic debate (...generously speaking) or self-righteous political concerns

Mental illness thoughts

Essentially fangirling over Jesus Christ, God Almighty, Lord of the Universe

Essentially writing love letters to the same

One of those posts to the effect that the music of the spheres kind of is a thing scientifically with the obligatory comment about Tolkien (and optionally Lewis)

Absolutely insightful and unique theological insight, unrebloggable

Farawyn fanart

[gffa]

Tamsyn Muir: “It’s undeniable that the Locked Tomb books are going to include my personal relationship to faith: 'being a gay Catholic' is like the book’s logline. That said, the God of the Locked Tomb IS a man; he IS the Father and the Teacher; it’s an inherently masc role played by someone who has an uneasy relationship himself to playing a Biblical patriarch. John falls back on hierarchies and roles because they’re familiar even when he’s struggling not to. Even he identifies himself as the God who became man and the man who became God. But the divine in the Locked Tomb is essentially feminine on multiple axes – I think Nona will illuminate that a little bit more. “I mean, before this all sounds too theological I fundamentally believe one of the internal engines of the whole series is what if the magical girl . . . was a guy in his thirties with some very weird friends?” This quote absolutely has me by the throat because it’s a fascinating insight into the themes of the book, but also a 100% hilariously accurate take. WHAT IF ONE OF THE INTERNAL ENGINES OF THE WHOLE SERIES WAS THAT THE MAGICAL GIRL OF THE SERIES WAS JUST SOME FUCKING GUY IN HIS 30S WITH A BUNCH OF WEIRD FRIENDS? Stellar.  Phenomenal.  Absolutely zero notes.  100/10 character choices.

[whencyclopedia]

Ancient Christianities: The First Five Hundred Years

Paula Fredriksen is an eminent figure in the field of early Christianity and ancient Judaism, and her knowledge of the historical and religious circumstances surrounding these faiths is well-established. Her writings are essential reading for those curious about how religion, history, and culture interacted in the ancient Mediterranean.

Ancient Christianities: The First Five Hundred Years by Paula Fredriksen conveys precisely written ideas from the result of meticulously analyzing a great deal of historical data. Different branches of Christianity emerged simultaneously in reaction to a flourishing Judaism and an established religion that was not dead but was instead referred to as "paganism" by Christians. By delving into the subject of ancient "Christianities," new light is shown on the religious practices of the ancient cultures of the Mediterranean and the Middle East during the latter 200 years of the 1st century CE. Christian, Pagan, and Jewish faiths are discussed. The book itself contributes significantly to the history of Christianity and explores aspects of other religions.

Paula Fredriksen is a historian of early Christianity and William Goodwin Aurelio Professor of Scripture at Boston University. Early in her career, Fredriksen published writing on topics such as Christian antisemitism, Judaism, and Christianity. Now, in Ancient Christianities, Fredriksen traces the history of Christianity in the ancient Mediterranean from its nativity up to the 5th century. Throughout history, many people believed in the figure of Jesus transforming countries into monotheistic societies, and Fredriksen provides incalculable depth and insight into this process.

From its beginnings as a messianic sect within Second Temple Judaism to its ultimate inclusion into the late Roman imperial government and rise to prominence in the Western world following Roman rule, Fredriksen emphasizes the whole historical trajectory of Christianity from the 1st through 7th centuries. She ties together the intricate network of interactions among supernatural beings, the celestial bodies, spirits, and prophetic forces existing in the ancient "flat-disced" Earth and geocentric universe as well as the many ways in which the Pagan, Jewish, and Christian occupants of the Mediterranean interacted with these beings.

Fredriksen imparts her profound understanding of the history of Christianity and how the doctrines of the Abrahamic faiths have evolved through the ages in clear and understandable writing. In her view, the history of ancient “Christianities” is more deep and nuanced than previously thought, and she intends to "introduce the reader to the complexities and ambiguities, the ironies and surprises and the twists and turns" to reveal this. If you ask Fredriksen, the Christian faith does not have its roots just in Jesus, there is more to the origin story. Through her writing, she hopes to convey the idea that a "large cast of characters" is responsible for shaping modern religion.

According to her, the narrative and development of "Christianities" encompasses a wide range of characters, including aristocratic patrons, eccentric ascetics, gods, devils, angels, magicians, astrologers, and regular folks. The author examines the gradual conversion of numerous non-monotheistic faiths to monotheism over several centuries, drawing parallels and differences across various ethnic and theological traditions.

Theology, Israel, the impact of social factors including diversity, the necessity for governmental control, and persecutions on the development of Christianity are all covered in depth in the chapters that follow. Further discussions touch on the various regions impacted by the Second Temple Matrix, the connections between Jews and pagans, and the incorporation of Jewish people and culture into Greco-Roman civilization.

Historians, theologians, and anyone interested in the origins of one of the world's largest religious groups would benefit from reading this book, which focuses on the transition of Israel and the Jewish message of the end of time to the emergence of different gentile Christianities. With her unconventional viewpoint and extensive knowledge of the subject, Fredriksen offers readers an opportunity to learn something new. Fredriksen has been an excellent resource for scholars of global religions for decades, and her work is truly unique and rich in history; as a result, this is a recommended book. For further reading materials, readers would find Bart D. Ehrman's The Triumph of Christianity: How a Forbidden Religion Swept the World (2018) and Diarmaid MacCulloch's Christianity: The First Three Thousand Years (2009) to be suitable companion reads.

Continue reading...

[queerprayers]

hello, i've recently come across more accounts similar to yours and they have really helped me feel closer to God. so for starters i appreciate you and everything you have to say is very insightful. i am new to Christianity (looking into Catholicism) but i have struggled with my relationship with God for a few years as i am queer. Anyway, all of that is not entirely related to my question. as i wasn't raised religious, i have done some things that i am not proud of that i hope won't ruin God's love for me. for example, i have said stuff that could be considered "taking the Lord's name in vain" such as saying "oh my god", "jesus christ", etc. do you think that is actually taking his name in vain? truthfully, i have been trying to cut down regardless as i love God and mean no offense but it's hard as i have said words carelessly in the past. i apologize for the longer text!!

Welcome, beloved, I'm so glad you're here!

This is always such an interesting topic and I'm sure I won't do it justice, but I'll try to answer your question. The third commandment has been oversimplified for a lot of Christians, and I do think we should take it seriously—but when we caught up with people saying "omg" casually, we miss a lot.

"Taking the Lord's name in vain" can encompass quite a bit: cursing God, swearing on God falsely (in the sense of making promises you don't keep), treating sacred things with disrespect, using God for your own gain, using God to justify evil actions, claiming God's name for harmful theologies—really anything that profanes/using hollowly/for profit the name/essence/qualities of God. "Name" is more than language—it's a presence. So is the third commandment addressing casualness with religious language? I don't think that's what it's specifically interested in, and because the Ten Commandments functioned communally/legally more than personally I'm inclined to say it's concerned more with the promise type of swearing and temple rituals, but I do think the philosophies behind these large things can be brought down to the personal language level, especially for those of us who aren't ancient Israelites.

An old anecdote from my church is that for years they had a plain wooden cross in the sanctuary, but my childhood pastor had a crucifix put up. (This was before I was born, and I'm so thankful I got to grow up with a full, embodied cross rather than an empty one.) An old lady stopped in her tracks that morning, staring up above the altar, and said "Oh my god." The pastor said, "That's right, he is." Besides being used to poke fun at this lady (who had probably never encountered traditional art of the crucifixion in her rural Protestant life) and as a justification for having a crucifix (to more fully confront God), it was also used by my mother to explain why we weren't allowed to say "oh my god" unless the situation necessitated it.

This has made me rethink some of the things I say—and I think there are lines here that we all have to draw. Many exclamations/curses are religious in nature (like damn or hell), and should we only say those when we mean the full essence of the thing? My mother thinks so, and I've gone back and forth. I think what we say matters, and carelessness should never be our framework. I also know that I don't get offended when people say things like "oh my god"—and I've definitely said it before, in way less necessary situations than confronting him bleeding.

When we look at all the things the third commandment can encompass, exclamatory swearing is surely at the bottom of the list in terms of what matters interpersonally and religiously. The megachurch pastor who uses God to sell things and the abuser who uses religion as an excuse are much more relevant to me. This is about your attitude toward your faith, how you want your language to reflect that, and how seriously you take words that are really only translations of a human approximation of a theological truth.

A line I draw is "Jesus" vs. "God"—one is the personal name of my god, and one is more of a title. I don't swear using Jesus's name, but I've dropped an "oh my god." I'm also more likely to use religious exclamations in the face of things I genuinely care about—I'll say "oh my god" to something beautiful but am more likely to say "shit" when I drop something. Is this all arbitrary? Of course! But the language we treasure and the language we're less careful with always is.

I won't tell you where to draw your lines, but I will say the best way to approach any of it is to notice these things—which you definitely are! Whether or not we end up changing something, it's always good to be aware of what we say and how it could affect us. So ask those questions, think through it all. Don't let casualness make you forget the enormity of what we're talking about when we say "God," but also, turn to God with every emotion and in every situation. Don't bring religion into everything because you're being careless—do it because it's where you and the universe touch.

To answer another (and in my opinion more important) question you've asked, no, God's love for you isn't ruined. I don't care what you've said, what you haven't cared about, what you've done—God's love is incapable of being ruined. This would imply weakness or unfaithfulness, which our faith does not characterize God with. And Christianity is firm that it is never too late to repent—meaning, to turn around and dedicate yourself to not going back. (God's love reaches the unrepentant as well, of course—it is a matter of whether we can see it and move through it, not whether it's there.) Repent, for the kingdom of heaven is at hand—as in, it's always been here, it's happening now within you and your communities, and it will arrive.

Whatever changes you make and journeys you begin, God's love goes with you—it's not something we work toward having, but something we work toward honoring. It is hard to change habits—it's hard to change anything, and your dedication to thinking about this new part of your life is admirable.

I want to say don't get caught up in the smallest possible meanings of the commandments as you continue into Christianity, but I love that you are and that's not really the advice I want to give. What I mean is more, don't let this be a barrier. Every tiny thing is part of our lives, which means they can trip us up, be things to obsess over, be things we focus on to avoid other things, be areas we become perfectionist when that energy could be used more usefully. I am contributing to harm in countless ways that don't include swearing, and to be an imperfect human in this world, you are too. I give you permission to not let this be the hill you die on. Christianity calls us to be willing to die on so many hills, y'know? The enormity of our dedication can be overwhelming, but we move forward knowing the love of God is on our side.

The sacred Name has only ever been put into human words in the form of Jesus, and meeting him in both the sacred and ordinary is how I honor the Word. As I navigate the countless ways I exist and affect and am in relationship with the world, I come back to that. That true holiness can never be profaned, so I must not act as if it can be. When I find myself acting as if God could be hollow, I know I must turn back. I may embody this idea differently than you and others—we cannot all pay attention to everything at once. But I honor your commitment to the small things, and I pray that you live confident in the knowledge that nothing you have done or will do can stop God from entering into communion with you.

<3 Johanna

[saintmachina]

do you have any recs for beginner theology books?

Some theological books that have been absolutely foundational for my spiritual development that are very friendly to beginners and/or curious seekers include:

Getting Involved With God: Rediscovering The Old Testament by Dr. Ellen Davis

My Bright Abyss by Christian Wimin. It's more of a personal essay infused with theology and poetry about belief in the face of suffering but it's truly so powerful and I want to hand it to every new convert.

I know he gets recommended into the ground, but C.S. Lewis really does have the juice, especially for profound but plainspeak insights. You're probably best served starting with Mere Christianity.

If you have an interest in mysticism or want to explore theologies of the Trinity, I love The Divine Dance by Mike Morrell and Richard Rohr.

This is like...the four-legged stool of intro books I would wrap up with a bow for anyone who is interested in dipping their toe into Christian theology. They aren't doctrinal reference texts, but I think these may serve you better. Explore and report back!

[goodqueenaly]

Forgive me if you’ve addressed this before over the years. You’ve covered a lot.

As far as is know, is Betha the only Queen of the Seven Kingdoms to, based on her familial background and upbringing, likely keep the Old Gods? If so, do you imagine this was a factor raised at the Great Council by lords aligned strongly with the Faith against Aegon?

That’s actually a great question, and one I haven’t considered! 

Yes, as far as we’re aware, no other queens during the Targaryen kingdom in Westeros (and obviously not under the Baratheon dynasty either) worshipped or otherwise honored the old gods. (This conclusion obviously does not count de facto crown princess Sansa, of course.) Granted, we know very little about the personal piety of virtually any of the Targaryen queens (Betha included); Naerys, and to a much lesser extent Alysanne and Aelinor Penrose, represent pretty much the only queens about whom GRRM has given any insight regarding their personal religious feelings. However, given that there were no queens from the North, nor any other Houses (besides House Blackwood) which are specifically noted to worship the old gods elsewhere (of which House Blackwood is really the only certain one anyway), I think it’s fair to say that none of the other Targaryen-era queens worshiped the old gods. 

Whether Betha’s religious feelings (real or presumed) would have factored into the debates at the Great Council of 233 AC and even beyond … maybe. Certainly, Westerosi politics historically has been no stranger (no pun intended) to criticisms of religiously unorthodox figures and their supposedly negative influences, from Lelia Lannister during the Hoare dynasty on the Iron Islands to Larra Rogare during the Lysene Spring under Aegon III (and indeed, I’ve suggested such criticisms may have been leveled against Jeyne Manderly, wife and perhaps widow of Rickon Stark). Too, according to Yandel, that “most outspoken of [Aegon V’s] foes” specifically referred to the “gods-given rights and liberties” of which the king allegedly sought to deprive his vassals; however, the quote does not mention which “gods”, old or new (or both), to which the speaker referred, nor the source of the complaint, leaving the potential religious context to the issue unclear. We also do not have a strong understanding of the relationship between the Faith and the crown in 233 AC (or, indeed, during Aegon V’s reign afterward), although there certainly had already been intriguing intersections between the two entities: consider, say, the High Septon under Daeron II, who used the Faith's prejudice against bastards to explain and criticize the rebellion of Daemon Blackfyre, or the nameless septon who used specifically theological arguments to denounce Bloodraven (and was executed for doing as much), or even my speculation on the installation of the office of High Septon permanently in King’s Landing (in its Avignon-esque exile from Oldtown). More directly, the fact that the High Septon of 233 AC was willing to absolve Aemon of his maester’s vows so that Aemon could become king might, perhaps, suggest a desire on the part of the Faith to support the surviving son of Maekar who had no troublesome ties to the old gods, rather than the son whose wife worshiped those strange and ancient gods. 

Again, none of this is explicit canonical evidence, but all of these ideas and suggestions may indicate that Betha’s familial religion was used as an argument against Aegon V’s kingship , at the time of the Great Council and/or during his reign. How could Prince Aegon be trusted as a prospective defender of the Faith, so the argument might have gone, when his own queen worshiped god who were, to borrow Yandel’s phrase when describing the Andal Invasion, “little more than demons”? How could the Faith support the succession princes who may well, so these Faithful might have feared, have been raised to worship those same old gods, and been encouraged by their no-good-very-bad mother to turn away from the light of the Seven? Would Betha have been assumed to share the penchant for sorcery and evil popularly associated with that other Blackwood-blooded old gods worshiper, Brynden Rivers? For those perhaps already inclined to distrust the hedge knight-trained "half a peasant" Prince Aegon, the fact that the prince's wife and the mother of his heirs worshiped gods other than the Seven might have been useful ammunition in their arguments against his accession, or during his reign afterward.

[khensaptah]

Mystic Egyptian Polytheism Resource List

Because I wanted to do a little more digging into the philosophy elements explored in Mahmoud's book, I took the time tonight to pull together the recommended reading he listed toward the end of each chapter. The notes included are his own.

MEP discusses Pharaonic Egypt and Hellenistic Egypt, and thus some of these sources are relevant to Hellenic polytheists (hence me intruding in those tags)!

Note: extremely long text post under this read more.

What Are The Gods And The Myths?

ψ Jeremy Naydler’s Temple of the Cosmos: The Ancient Egyptian Experience of the Sacred is my top text recommendation for further exploration of this topic. It dives deep into how the ancients envisioned the gods and proposes how the various Egyptian cosmologies can be reconciled. ψ Jan Assmann’s Egyptian Solar Religion in the New Kingdom: Re, Amun and the Crisis of Polytheism focuses on New Kingdom theology by analyzing and comparing religious literature. Assmann fleshes out a kind of “monistic polytheism,” as well as a robust culture of personal piety that is reflected most prominently in the religious literature of this period. He shows how New Kingdom religious thought was an antecedent to concepts in Hermeticism and Neoplatonism. ψ Moustafa Gadalla’s Egyptian Divinities: The All Who Are The One provides a modern Egyptian analysis of the gods, including reviews of the most significant deities. Although Gadalla is not an academic, his insights and contributions as a native Egyptian Muslim with sympathies towards the ancient religion are valuable.

How to Think like an Egyptian

ψ Jan Assmann’s The Mind of Egypt: History and Meaning in the Time of the Pharaohs is my top text recommendation for further exploration of this topic. It illuminates Egyptian theology by exploring their ideals, values, mentalities, belief systems, and aspirations from the Old Kingdom period to the Ptolemaic period. ψ Garth Fowden’s The Egyptian Hermes: A Historical Approach to the Late Pagan Mind identifies the Egyptian character of religion and wisdom in late antiquity and provides a cultural and historical context to the Hermetica, a collection of Greco-Egyptian religious texts. ψ Christian Bull’s The Tradition of Hermes Trismegistus: The Egyptian Priestly Figure as a Teacher of Hellenized Wisdom provides a rich assessment of the Egyptian religious landscape at the end of widespread polytheism in Egypt and how it came to interact with and be codified in Greek schools of thought and their writings.

How To Think Like A Neoplatonist

Radek Chlup’s Proclus: An Introduction is my top text recommendation for further exploration of this topic. It addresses the Neoplatonic system of Proclus but gives an excellent overview of Neoplatonism generally. It contains many valuable graphics and charts that help illustrate the main ideas within Neoplatonism. ψ John Opsopaus’ The Secret Texts of Hellenic Polytheism: A Practical Guide to the Restored Pagan Religion of George Gemistos Plethon succinctly addresses several concepts in Neoplatonism from the point of view of Gemistos Plethon, a crypto-polytheist who lived during the final years of the Byzantine Empire. It provides insight into the practical application of Neoplatonism to ritual and religion. ψ Algis Uzdavinys’ Philosophy as a Rite of Rebirth: From Ancient Egypt to Neoplatonism draws connections between theological concepts and practices in Ancient Egypt to those represented in the writings and practices of the Neoplatonists.

What Is “Theurgy,” And How Do You Make A Prayer “Theurgical?”

ψ Jeffrey Kupperman’s Living Theurgy: A Course in Iamblichus’ Philosophy, Theology and Theurgy is my top text recommendation for further exploration of this topic. It is a practical guide on theurgy, complete with straightforward explanations of theurgical concepts and contemplative exercises for practice. ψ Gregory Shaw’s Theurgy and the Soul: The Neoplatonism of Iamblichus demonstrates how Iamblichus used religious ritual as the primary tool of the soul’s ascent towards God. He lays out how Iamblichus proposed using rites to achieve henosis. ψ Algis Uzdavinys’ Philosophy and Theurgy in Late Antiquity explores the various ways theurgy operated in the prime of its widespread usage. He focuses mainly on temple rites and how theurgy helped translate them into personal piety rituals.

What Is “Demiurgy,” And How Do I Do Devotional, “Demiurgical” Acts?

ψ Shannon Grimes’ Becoming Gold: Zosimos of Panopolis and the Alchemical Arts in Roman Egypt is my top text recommendation for further exploration of this topic. It constitutes an in-depth look at Zosimos—an Egyptian Hermetic priest, scribe, metallurgist, and alchemist. It explores alchemy (ancient chemistry and metallurgy) as material rites of the soul’s ascent. She shows how Zosimos believed that partaking in these practical arts produced divine realities and spiritual advancements. ψ Alison M. Robert’s Hathor’s Alchemy: The Ancient Egyptian Roots of the Hermetic Art delves deep temple inscriptions and corresponding religious literature from the Pharaonic period and demonstrates them as premises for alchemy. These texts “alchemize” the “body” of the temple, offering a model for the “alchemizing” of the self. ψ A.J. Arberry’s translation of Farid al-Din Attar’s Muslim Saints and Mystics: Episodes from the Tadhkirat al-Auliya contains a chapter on the Egyptian Sufi saint Dhul-Nun al-Misri (sometimes rendered as Dho‘l-Nun al-Mesri). He is regarded as an alchemist, thaumaturge, and master of Egyptian hieroglyphics. It contains apocryphal stories of his ascetic and mystic life as a way of “living demiurgically.” It is an insightful glimpse into how the Ancient Egyptian arts continued into new religious paradigms long after polytheism was no longer widespread in Egypt.

Further Reading

Contemporary Works Assmann, Jan. 1995. Egyptian Solar Religion in the New Kingdom: Re, Amun and the Crisis of Polytheism. Translated by Anthony Alcock. Kegan Paul International. Assmann, Jan. 2003. The Mind of Egypt: History and Meaning in the Time of the Pharaohs. Harvard University Press. Bull, Christian H. 2019. The Tradition of Hermes Trismegistus: The Egyptian Priestly Figure as a Teacher of Hellenized Wisdom. Brill. Chlup, Radek. 2012. Proclus: An Introduction. Cambridge University Press. Escolano-Poveda, Marina. 2008. The Egyptian Priests of the Graeco-Roman Period. Brill. Fowden, Garth. 1986. The Egyptian Hermes: A Historical Approach to the Late Pagan Mind. Cambridge University Press. Freke, Tim, and Peter Gandy. 2008. The Hermetica: The Lost Wisdom of the Pharaohs. Jeremy P. Tarcher/Penguin. Gadalla, Moustafa. 2001. Egyptian Divinities: The All Who Are The One. Tehuti Research Foundation. Grimes, Shannon. 2019. Becoming Gold: Zosimos of Panopolis and the Alchemical Arts in Roman Egypt. Princeton University Press. Jackson, Howard. 2017. “A New Proposal for the Origin of the Hermetic God Poimandres.” Aries: Journal for the Study of Western Esotericism 17 (2): 193-212. Kupperman, Jeffrey. 2014. Living Theurgy: A Course in Iamblichus’ Philosophy, Theology and Theurgy. Avalonia. Mierzwicki, Tony. 2011. Graeco-Egyptian Magick: Everyday Empowerment. Llewellyn Publications. Naydler, Jeremy. 1996. Temple of the Cosmos: The Ancient Egyptian Experience of the Sacred. Inner Traditions. Opsopaus, J. 2006. The Secret Texts of Hellenic Polytheism: A Practical Guide to the Restored Pagan Religion of George Gemistos Plethon. New York: Llewellyn Publications. Roberts, Alison M. 2019. Hathor’s Alchemy: The Ancient Egyptian Roots of the Hermetic Art. Northgate Publishers. Shaw, Gregory. 1995. Theurgy and the Soul: The Neoplatonism of Iamblichus. 2nd ed. Angelico Press. Snape, Steven. 2014. The Complete Cities of Ancient Egypt. Thames & Hudson. Uzdavinys, Algis. 1995. Philosophy and Theurgy in Late Antiquity. Wheaton, IL: Quest Books. Uzdavinys, Algis. 2008. Philosophy as a Rite of Rebirth: From Ancient Egypt to Neoplatonism. Lindisfarne Books. Wilkinson, Richard H. 2000. The Complete Temples of Ancient Egypt. Thames & Hudson.

Ancient Sources in Translation Attar, Farid al-Din. 1966. Muslim Saints and Mystics: Episodes from the Tadhkirat alAuliya. Translated by A.J. Arberry. London: Routledge & Kegan Paul. Betz, Hans Dieter. 1992. The Greek Magical Papyri in Translation, Including the Demotic Spells. Chicago: University of Chicago Press. Copenhaver, Brian P. 1995. Hermetica: The Greek Corpus Hermeticum and the Latin Asclepius in a New English Translation, with Notes and Introduction. Cambridge: Cambridge University Press. Guthrie, Kenneth. 1988. The Pythagorean Sourcebook and Library: An Anthology of Ancient Writings which Relate to Pythagoras and Pythagorean Philosophy. Grand Rapids, MI: Phanes Press. Iamblichus. 1988. The Theology of Arithmetic. Translated by Robin Waterfield. Grand Rapids, MI: Phanes Press. Iamblichus. 2003. Iamblichus: On the Mysteries. Translated by Clarke, E., Dillon, J. M., & Hershbell, J. P. Atlanta: Society of Biblical Literature. Iamblichus. 2008. The Life of Pythagoras (Abridged). Translated by Thomas Taylor. Whitefish, MT: Kessinger Publishing. Lichtheim, Miriam. 1973-1980. Ancient Egyptian Literature. Volumes I-III. Berkeley: University of California Press. Litwa, M. David. 2018. Hermetica II. Cambridge: Cambridge University Press. Majercik, Ruth. 1989. The Chaldean Oracles: Text, Translation, and Commentary. Leiden: Brill. Plato. 1997. Plato: Complete Works. Edited by John M. Cooper and D. S. Hutchinson. Indianapolis: Hackett Publishing. Plotinus. 1984-1988. The Enneads. Volumes 1-7. Translated by A.H. Armstrong. Cambridge, Massachusetts: Harvard University Press. Van der Horst, Pieter Willem. 1984. The Fragments of Chaeremon, Egyptian Priest and Stoic Philosopher. Leiden: E.J. Brill.

[dreaminginthedeepsouth]

The Book of Disquiet, by Fernando Pessoa (1888 - 1935), is a remarkable work in modernist literature. Written in Portuguese and published posthumously in 1982, this collection of fragments and reflections spans around 544 pages in the Penguin Classics edition. Richard Zenith's 1991 English translation captures the essence of Pessoa's introspective musings and is considered by many to be the definitive translation (at least for now).

I read The Book of Disquiet over a few days in mid-July of this year, and I have to admit, the book was not a quick and easy read. I found myself reading brilliant sentences or paragraphs that expressed keen insights, but I often could not recognize how the sentence had been introduced, so I had to skim backwards through Pessoa’s prose filled with “post-Symbolist flights … diary-like musings, … maxims, sociological observations, aesthetic credos, theological reflections and cultural analyses (p.g. xv R. Zenith). Despite these complexities, or perhaps because of them, The Book of Disquiet is on my list of top books that I’ve read in the last few months. 2024 so far has been a time of reflection for me, and one of Pessoa’s passages is especially poignant at the moment. He writes:

��How much I’ve lived without having lived! How much I’ve thought without having thought! I’m exhausted from worlds of static violence, from adventures I’ve experienced without moving a muscle. I’m surfeited with what I’ve had and never will, jaded by gods that so far don’t exist. I bear the wounds of all the battles I avoided. My muscles are sore from all the effort I have never even thought of making (p.g. 309)”

Pesso was an early twentieth century Portuguese poet, philosopher, and intellectual as well as a genuine person of letters. The book is really a collection of his thoughts and ideas collected and put together by the translator, Richard Zenith. The loosely knit text unfolds under the narration and from the perspective of one of Pessoa’s seventy five different heteronyms that he used throughout his oeuvre, the imaginary flâneur Bernardo Soares.

Classified within the genre of existential literature, the book eschews the notion of a traditional plot. Instead, it presents the musings of Soares, an assistant bookkeeper in Lisbon. The setting of Lisbon plays a crucial role, reflecting the protagonist's internal world and his philosophical explorations. Soares often reflects on the tensions between life and death, dreaming and action, or the act of creating and somnolence. Soares reflects:

“I weep over my imperfect pages, but if future generations read them, they will be more touched by my weeping than by any imperfection I might have achieved, since perfection would have kept me from weeping and, therefore, from writing, Perfection never materializes. The saint weeps, and is human. God is silent. That is why we can love the saint but cannot love God (p.g. 65).”

Pessoa's writing style is characterized by its stream-of-consciousness approach. This technique immerses us readers in the protagonist's thoughts, offering a direct glimpse into his reflective and often melancholic mind. The prose frequently employs metaphors and similes, which add depth to the philosophical observations. Imagery and symbolism are prominent, enhancing the thematic elements related to identity, solitude, and the passage of time. Again, Soares muses,

“Everything slips away from me. My whole life, my memories, my imagination and all it contains, my personality: it all slips away. I constantly feel that I was someone different, that a different I felt, that a different I thought, I’m watching a play with a different, unfamiliar setting, and what I’m watching is me (p.g. 186).”

Despite its unconventional structure, The Book of Disquiet has garnered significant acclaim and is considered a pivotal work in modernist literature oft compared to Joyce and Kalka. Much of the writing found in The Book of Disquiet was left behind by Pessoa in a trunk filled with his unfinished and unpublished writing, but despite the challenges of bringing his thoughts to the published page, the book’s influence on contemporary literature is profound.

The book's impact lies in its ability to resonate with readers on a deeply personal level. Pessoa's reflections on the human condition, captured through Soares' introspective lens, challenge conventional narrative forms and invite us the readers to engage in our own self-exploration. The absence of a linear plot is compensated by the richness of the thoughts and emotions conveyed.

For readers interested in existential and philosophical literature, Fernando Pessoa’s The Book of Disquiet offers a compelling and thought-provoking experience. Its innovative style and philosophical content make it a significant and enduring contribution to literary history.

[Jim Wood]

[utilitycaster]

You mentioned previously that Bell's Hells going to Yios earlier in the story or starting from there (I don't remember which) would've fixed most of early campaign issues. Could you elaborate on that? Which issues would it have fixed and how?

Hi anon, sure! It was going to Yios before Bassuras, but I actually have two separate pitches after talking through this with some people: Either have them go to Yios, or, alternately, get rid of Yu (either to show up later or, frankly, Erika can and has played far better characters).

The issues to be addressed:

general lack of party interactions. I've covered this before but basically...bonding is a subjective and nebulous term so I'm deliberately not using it, but there is, objectively, a culture in this campaign of doing far fewer check-ins, group conversations that aren't "what do we do next" or rehashing the same theological discussion, taking watch together/having conversations before bed, or just...little moments, honestly, than compared to the past two. I think this is because the foundation was not laid earlier, and, indeed, may have been disrupted.

pacing. the Bassuras arc is an overstuffed slog with no real wins and two entirely externally driven missions, both of which go rather badly. I say this as a person who advises people to still watch the first 27 episodes of Campaign 1 and who refuses to give C1 and C2 abridged versions: I would happily put together a "what to watch and what to skip" for C3.

related to the above, infodumping. It is somewhat unavoidable in this campaign, but chunks of the Bassuras arc and then, much of the Yios arc, are just Grim Verity Wizard or Fey Says Things About The Apogee Solstice At Bells Hells.

The fact that Otohan Thull holds the dubious distinction of being the most deadly villain CR has had, while having said about 10 lines total of which zero were remotely interesting. Everything that is intriguing about her is, well, infodumping that has ultimately been entirely irrelevant to the plot.

Letting the party choose where to go next rather than sending them directly to Bassuras after the Heartmoor would likely have sent them either to Yios or to where the Gorgynei are, on their way to Yios; those were the two main hooks. (A third is the caravan for which Cyrus Wyvernwind was blamed for the robbery, and if the party followed that hook, one could very easily have the trail lead to Yios.) This would not have been on business for Eshteross, so it would have likely been slow travel. The party had already shown some promise in the Heartmoor and on their journey there so this would have kept up that momentum of taking watch together, sharing information with each other, and making decisions on their own steam, without a guiding patron. I think it would have laid that stronger foundation of a culture of, well, talking to each other, by giving that nascent 20s and 30s episode period far more time to breathe. Upon arriving in Yios, they already knew to seek out the Grim Verity and Kadija Sumal; the same exact outcome could have occurred. The one major wrinkle is Ludinus, but that could be set in Bassuras, with him coming to talk to Otohan (thus introducing him and giving a much richer insight into the Vanguard generals' dynamic). The party wandering around a city themselves and learning of Liliana and the Vanguard and perhaps getting hints of the Grey Assassins would set the groundwork of the core apogee solstice plot. You could even, and this is very much a hindsight is 20-20 situation, have Planerider Ryn give them some sort of favor a la J'mon Sa'Ord - use this sending stone and I'll come get you out of a sticky situation, with a price (the price being destroying the Feywild Malleus Key). You could also achieve the lore drops from Ira here; either move him here or have someone else show them a telescope that has been enchanted to see the city. And, of course, you could have Otohan in Imogen's dreams.

While in Yios, having had some time to get their bearings as a party and to more slowly lay out the moon plot, you could then have Eshteross have someone message them or send word via the airship that Treshi has escaped prison and fled to Bassuras, etc etc, please infiltrate the Paragon's Call. From there you could run it roughly as before, with the party having more information about the Vanguard and the Paragon's Call as a front for it and thus acting with more subtlety and caution and giving the party more time to interact with Otohan so that she possessed literally any interesting features that weren't just told to us out of character. Honestly I think saving Yu for later in the campaign would still be wise (or playing a different character but honestly, introducing Yu on the moon as a disgruntled Zathuda underling? could have been great) but I think the party and the plot would have been better able to accomodate them. It's worth keeping in mind that by the time Yu left (episode 29), there had been a guest in over half the campaign's episodes. No shade to Dorian, who I think was great, but the party needed some time to readjust and figure out who they were.

In Bassuras, the party could then have Ryn as their Otohan Fight Hail Mary should that come up, which would send them to the Feywild, and things would proceed from there roughly as they did before;

Which brings me to option 2, which is that actually, I think just not having Yu there would have done wonders. Think about how much time the party spent talking to them and their story instead of like...to each other. There were some good early conversations on the ship over and their first night in the city! And then they spent most of their time in Taste of Tal'Dorei talking about someone who, ultimately, served to introduce Fearne's parents and nothing else. Imagine if they'd just...talked with each other.

In this scenario, I'd have the party focus on FCG and Ashton's connections. I think you could have introduced the Calloways later, in the Feywild (in this scenario the Yios arc still unfolds roughly as it did, so just...have them there at Morri's the way they were there in episode 78), but if you did want to include that, you could have just had Imahara Joe notice that Fearne looked a lot like Birdie and say something, since going to Joe's would be easy to guide the party into doing. You also, by focusing more on FCG and Ashton, could explore the culture of Bassuras and the Stratos Throne and therefore actually get a sense of what "Legend of the Peaks" actually means.

As before, I really think having Yu show up either as the party made their way to the Feywild Malleus Key, or on the moon, would be a much better showcase for the character and would fit the story better. As is, we learned nothing about Zathuda from them other than that he exists; the Moontide Crown was yet another MacGuffin in The MacGuffin Slog and as discussed Ira's role could have been achieved in Yios (he also could have shown up causing problems at the Material Plane Malleus Key to establish the enemy of my enemy is my friend so that he could be in the same position as the moon mission); and the Calloways could easily have been introduced by Joe or when the party went to the Feywild.

I also really think you could just save all the infodumping for Yios; I think one giant lore drop would have been stronger than two decently sized ones. Naturally I still think going to Yios first would be more graceful, but truly, just a little more breathing room in Bassuras would have done so much.

As an aside: I think one thing that would have mitigated the pacing of Bassuras/Whitestone is, well, not going to Whitestone. In the Yios-first model, theoretically they would go to the Feywild (perhaps Morri could bring people back had that been necessary, which would have been fun as hell to explore) but in the Bassuras w/o Yu scenario, Whitestone would still be an option. Now, what's done is done. However, I do want to point out, if any Crown Keepers fans are in the audience, I strongly suspect that the Jiana Hexum connection not being leveraged in favor of going to Whitestone is a major factor in the Crown Keepers not coming into the story, because the hook for them was via Cyrus being sought after by Jiana and they went with Keyleth.

Obviously this is D&D! As mentioned above, hindsight is 20-20, Monday morning quarterbacks are a day too late, and so forth. I still think that a session zero would have also been very helpful (not the typical CR main campaign "play out a scenario with your pre-existing companions," but one like they showed for Daggerheart and for the various Candela seasons; I have separate thoughts about how the screen test strategy vs. a more traditional session zero has twice now had less than impressive results). But either of these changes would, I think, have made it a much stronger campaign.