#angelona

[bethtoad]

Blog 2022, Miniature Magick Project (In lieu of Halloween 2019)

Hi All!

Hope this finds you in good spirits, and that life’s being kind!

I rarely look at posts once they’ve gone out for pertinent reasons, as some ought to’ve had a disclaimer: MAY DIFFER TO DESCRIPTION ON BOX. I refer to ‘Michael Angelo’ (Haven’t got round to ‘is sister Angelona Jolie yet… Squirm!),

‘The Devine Comedy’ ( Madre Mia!), etc.

Because it’s somewhat long, I have divided the storyline for ‘The Druidess’ into three parts.

Part One (The Temple) Part Two (The Dwelling) Part Three (The Haunting)

The imagery in the first part (following this note) is illustration only, whilst the penultimate and final part consist of shots of Coven Cottage.

In my comfort zone of mythology and theology (on a good day anyways), incorporating a witchcraft angle one’s concededly less au fait with, this has been a decidedly more enjoyable doddle to write, than to shoot,

(which yeah, I’m struggling with).

So all that’s left to say on the subject, is:

 ‘HOY! Phidias have you seen my Lego bricks? There be temples of Long Wind t’be builded.’

Hope you enjoy!  

The Druidess Part One: The Temple

On a promontory high upon the cliff top of a seaside town, dwells the witch popularly known as ‘Mystic Myfanwy’. Foregoing the less than popular adjectives, her cottage can be reached by climbing up a labyrinth of crazy-paved steps, crooked pathways, and dead-end caves, that almost circumnavigate the cliff face. On approach of the zenith the air shall fill with the pungent stench of wild garlic, and you’ll be confronted by a gnarled lightening perished tree, whose roots shall undulate and rear in the manner of a nest of vipers, and branches descend like a portcullis. It’s appearance may startle and disconcert you, but be you no foe, enter unhindered onto a pathway lined with the remains of marble mermaids, their heads lamentably faced down into the earth, tails and torsos in smithereens amongst the foliage. The long shadow of a cross shall direct you towards a Gothic stone arch on which two giant sturgeon are bowed and riveted. And between the arch is the lofty driftwood crucifix in whose shadow you have walked, the body of Christ represented by three fishes, the largest the torso and two smaller the arms. Large crudely hammered in nails stud the form like poppet doll pins, and carved equally crudely across the sign that would have read INRI, ‘BURN THE WICH’ sheds light on the defiler of the Fisher of Man.  

Go through the archway, and ship bells hanging from the stoutest branches of a grove of trees shall swing into action, uproariously ringing and reverberating inside your head causing you to fear for your eardrums. Be you no foe though, the ringing shall soon abate and be replaced with the calls of curlews and heron gulls, and of sea breezes whistling through the leafy carpets of Autumn. Recovered of your senses you will find yourself in a churchyard garden, where alongside a hint of salt the air is redolent with the heady scent of roses. In tandem with bindweed they climb and wind about anything and everything as far as the eye can see. The tendril conquest is replicated on an elevated platform whose sign reads ELYSIUM, where amidst broken, disfigured, and graffiti covered angels, strands of ivy hang like clootie tree ribbons on the wings of those still in possession of them, and by nature or design entwine around severed and in situ heads as garlands, lending what is a piteous site an air of joie de vivre.

Straight ahead, mossy stone steps scattered with leaves and apples, lead up to the ruins of the OSSUARY OF THE ANCIENT MARINER. The tree bearing the apples stands before the façade, its branches pouring into every arch and orifice through which the moon now risen glows. The Gothic Revival pastiche is superfluous on a structure that appears to be Medieval, William Morris meets the Bayeux tapestry on the cracked and broken windows. At the side of the bone-yard there’s a mezzanine, or folly as popularised in Victorian times. Reminiscent of the Porch Of The Maidens, on closer inspection one can see thus impression is deceptive. The filigree fretwork is unapologetically asymmetrical, and whilst the snake fits with Erichthonius the half man-half snake son of Athena whom the Erechtheion was named after, the six columns are not in Grecian tunics but tree trunks. Maybe after the sacred Temples of Trees that were chopped down by Hezekiah and the followers of Yahweh, an apotheosis of Hellenic meets Canaanite? Albeit that beneath acanthus volutes on the Corinthian capitals (another deviation), the faces on the columns are indisputably those of the Caryatids.

Two eerie legends surround said maidens: The first, (the finer details of which elude one) is that the Ionic columns were once real people, whom around 421 B.C. lived and breathed and being young girls probably danced around the olive groves of their father’s Karyes kingdom. The king somehow affronting the gods, the penance was accordingly met on his children who were taken away and tasked to stand sentry still in a temple of the Olympians. A task that stretching from minute to hour, morn to noon, day to night, week to month, so on and so forth, proved insurmountable. And a disgruntled goddess, likely Athena or Hera, (for their human failings) turned them all to stone. There is a later retelling that attempts to paint the gods in a godlier light, but implausibly.

Of the second legend: Together for 2,300 years until 1802. It is said that when a Caryatid was chiselled loose and removed from her awning, the remaining five sisters were heard to cry so inconsolably their wailing echoed all around the Acropolis and down to the streets of Athens. And when screams erupted from the crate containing what would come to be known as one of the ‘Elgin Marbles’, the men carrying it along the dock en route to the ship awaiting thus cargo, were so terrified they dropped it and ran, and only nerves of steel got the sixth screaming sister to embark and sail on that fateful journey, in a vessel that almost sank.

However, the only wailing you shall hear around these garden centre pasticcios shall be that of the wind.

Veils billow and sway amorphously in the breeze between each column. And now in the twilight, illumination from within lends the site a shimmering Bedouin tent look. Or Cleopatra’s barge quietly sailing down the Nile, far away from the here and now.

A glimpse of a Lapis Lazuli mosaic floor can be discerned fleetingly beneath sequinned hems, and whilst sheer to the outpouring light, to the inward observer the veils appear opaque.  

Reached by another stone staircase, on drawing aside the drapes and entering the temple…. if unassailed by ‘th’bells, th’bells!’ it is the cymbals, booms and Gregorian chants of ‘ELEGIA’  streaming through a piped music system that instantly invades the senses, confirming that the priestess of this order is in touch with their inner theatre, notwithstanding dark humour. The chamber is deceptively spacious via a recess eked into the next door structure, and belying that arachne have carte blanch to weave the silken gossamer webs that float like buntings everywhere, (albeit so long as their labour is aesthetic), it is pristine clean and the fixtures and floor are shining; evidential in the scent of beeswax polish mixed with lotus blossom incense.

An altar stands at the epicentre of the floor, on which an imposing candelabra dominates the surface, shared only by a wand and a small volume of poetry. The poem in the book that’s bookmarked is ‘The Huluppu Tree’, which is apt’ as the solid silver candelabra has a female form whose branches ensconce eleven lit candles. Long before they were stylised, the temple of Solomon is said to have housed such a menorah in gold. And should one have any questions left regarding the mismatch temple’s purpose, the wand holds the clue. For it is a miniature Asherah Pole, and this is indeed a temple of trees in whose object of worship is neither Athena or Poseidon, but She of a thousand names. The sacred Tree Of Life.

Amidst the sombre melodic dirge and an altar that could be the reclaimed tomb of Nosferatu, unprecious scatterings of bright coloured rugs in leaf and tree designs lend the space an incongruously cosy feel. Frescos of Druantia Queen of the Druids,  and Adonis in the arms of his mother Myrrha (pagan Christ Child) with the cross of Tammuz in the horizon, adorn the walls on either side of the recess.

At the end of the recess is a fireplace, styled from two interwoven driftwood trees, the hue of bleached bone. A motto is carved across its bow ‘SAPIENS DOMINABITUR

ASTRIS’ that from Latin reads: ‘The axe forgets what the tree remembers.’ Scrying

mirrors are inserted into each trunk, out of which the faces of the God and Goddess peer through as if from another dimension. And from ditto dimension, on a raised hearth a blazing fire shooting sparks up the funebre chimney burns; generating heat across the chamber that the collective windpower of Aeolus and the Anemoi may not cool nor extinguish.

The eyes in the mirrors however, are not the only ones peering into one’s core. Jolly Tar, the rescue pet crow can be heard fluttering watchfully overhead, whilst Blodeuwedd the owl watches one’s every move eye-to-direct-eye, from her perch amongst the branches.

Bookending either side of the fireplace two huge floor-to-ceiling shelves stand. Modelled on the symbols of fire and air and shelved with reinforced glass, they house potion bottles, goblets, incense, candles, crystals, runes, journals, spell jotters and inks. And rows upon rows of books housing a plethora of secular and non secular, ancient and modern tomes, on all aspects of magic, the occult, astronomy, and paleo’ paganism; as well as books on monotheistic and polytheistic religions, inclusive of the Bible, Quran, Torah, Kabbalah, Sefer Harazim, and Book of Enoch.

Carl Jung said: ‘Sometimes a tree tells you more than can be read in books.’ And between the tomes, accoutrements, and ephemera, a collection of etchings portray thus point. There is a dyptic of Odin hanging from the Nine Twigs of Glory, a metaphor for the ash Yggdrasil tree, with his ravens Huginn and Muninn on each shoulder. And the druid god Esus, crucified on a tree cross. An opposing hypothesis on thus scene, is that figurative strange fruit hung on tree crosses in sacrificial offerings to the vegetation tree-god. He is said to have been born of a virgin mother, part of the trinity of Taranis (of reputed wicker man sacrifice) and Teutates , and his name is seen as an epithet for Jesus, irrespective that Esus long predated Christianity.

There is a tryptic of Daphne, Dryope, and Lotis, morphing into laurel, poplar and lotus trees, subsequent to rape and pursuit by Apollo and Priapus. From Irish folklore, the creation of man from the alder tree, and woman from the rowan. A dyptic of the Norse Yggdrasil, and Brythonic pantheon World Tree. An enchanted forest populated by dryads and hamadryads. Another dyptic of Herne the wildman of the woods, and Ghillie Dhu the tree man of Scottish folklore. Tolkien’s Ents and Entwives, with Treebeard’s Song..

‘When spring unfolds the beechen leaf And sap is in the bough, When light is on the wyldwood stream, And wind is on the brow, When stride is long and breath is deep, And keen the mountain air! Come back to me… Come back to me… And see my land is fair!’

.. Lovely. Also a fruitful tree and barren tree on a hilltop, with W.B. Yeats’ poem ‘The Two Trees’. And beside the schematic of the 10 Sephiroth & Tree of Life, is God standing alongside the Tree of Knowledge. That if a tad overt, speaks volumes.

In Genesis 1:27 of the first unabridged version of the Bible, prior to its sanitisation by piety (the euphemism for misogyny). God was described as an androgynous (dual sex) angel named Jehovah Elohim. Thus, that God the Father & God the Son was one and the same with Goddess the Mother & Goddess the Daughter, is gospel. Not that that helped the first translator of the gospels into English, who was unceremoniously strangled then burned at the stake as a heretic. Alas were that only the fate of King James IV-I the later Bible translator, for his penning of ‘Daemonologie’, to preclude the witch hunts of 1645 A.D. onwards.

And lying opened on the floor, on top of ‘The Raphael de Mercatelli Compilation’ is a volume of ‘The Secret Teachings of All Ages’ by Manly P. Hall, as if the reader has paused from their perusing on the fireside rug, and momentarily slipped away.

On stepping back out of the temple, ‘Elegia’ ceases as instantly as it began. And casting one’s eye to the periphery of the farther ruins, lighted windows can now be seen shining through the trees like flickering stars. Through an opened casement, the notes of a piano being played carries forth on the wind, and in perfect French the hauntingly lovely strains of a siren voice peels out. The song Myfanwy sings is ‘Dans le Silence’, that in English is: In the Silence.

 Sometimes when the wind breathes,

Among the hemlock and the fir,

Let the day heave a great sigh.

The sun is low,

And it seems to me,

That a shadow hangs,

In the silence.

In the silence of oblivion.

And the silence proclaims,

That you will not

Toujours,

You will not always be there.

Hist!…. It almost sounds as if another voice has joined that of the siren’s, in discordant duet. From somewhere far faraway in the netherworlds it seems, so heartbreakingly sweet it could hail from the empyrean. However, in a place   reputedly where angels fear to tread, amidst catacombs of the nameless sea dead, and bell knells of the oak groves, the imagination can play tricks. Moreover when heightened by the rising wind, and an impromptu drum-roll of thunder.

I was blind but now I see

What I’ve got is not for me

And I know

It’s time to go..

I DEFEAT THE PAIN

I’M ALIVE AGAIN

The past is gone for good, it’s time to say

Amen!

 In the silence

Of my nights

I can hear a distant voice

Someone out there

Is calling my name

 I’M BEYOND THE DREAD

I’M NOT AFRAID

It’s time to turn the page

And love again

Amen!

    Amen!

        AMEN!

 And the roses in the witch’s garden, close their petals tight, beneath the shroud of moonlight, and indigo of night.

                                       ******

 The Druidess Part Two: The Dwelling

 Traversing the rose thorns through a maze of bramble is time consuming. ‘Dans le Silence’ now silent, the fairground in the seaside town below lights up in flashing neon that strobes the sky, and a cacophony of drumbeats, trumpets, and wailing vocals erupt across the airwaves. It is All Hallows Eve, hence the summoning ‘From The Underworld’ of ‘Severina’, ‘Livia’ and ‘Rhiannon’. And the spectre in the ghost train howling at the ‘Prisoner’ in chains, ‘That Tears SHALL DROWN THE WIIIIIIIIII-IND!’

 (TO BE CONTINUED)

 Song Credits:

‘Elegia (Full Version)’ by New Order

‘Dans le Silence’ by Martha Wainwright

‘Amen’ by Enigma

‘From The Underworld’ by The Herd

‘Severina’ by The Mission

‘Livia’ by Drugstore

‘Rhiannon’ by Fleetwood Mac

‘Prisoner’ by The Jezebels

‘That Tears Shall Drown The Wind’ by The Mission

                                       ******

 Wonder if student architects of the HOW NOT TO school clocked the euphemism for dodgy perspective? ‘Unapologetically asymmetrical’ (Ho Ho, if yer cannit hack it, wing it.)

No pictorial copyright has been breached, nor either etching descriptions, as I don’t refer to the works of others for illustrations. However, I admit I have never seen a tree holding a baby in my life, or an image of Druantia. Re’ the latter, had a mindset of Scota-Meritatin the princess of Egypt, aka Mrs of the first Celt on these shores. And whilst it’s questionable that Egyptians had red hair in the days of the Exodus, the sacred white stag was a no brainer, as it’s white. So if the effect’s as hotchpotch as Myfanwy’s temple, druids, ovates, and forest witches (should you pass this way), be forgiving.

Depending if one’s head’s in or out of the primordial soup, hope to fly by again around Samhain 2022 with full second chapter. And in the interim herewith’s a shot of one of the Coven Cottage sets, and retouch of a painting into, Myfanwy.

Ciao!

TOAD x

[glenthamert]

Satoko Fujii Quartet – Angelona – 2005 (Japan)

Dedicated to all those who say No to the trumpster's ongoing LIES .. time for Biden and Sanity !

[swsmusicuniverse]

- Fuoco - é tutto quel che ricordo - Fuoco - prima di incontrare te . . . #sws #rencontregerminal #lultimouomo #angelona #dog #pet #petstagram

[corallorosso]

“LEI È LA SIGNORA MACRON?” – ANGELONA MERKEL SCAMBIATA PER NONNA BRIGITTE Non sarebbe del tutto corretto parlare di gaffe, perché la protagonista di questa vicenda è una dolce signora di 101 anni. Siamo a Compiègne, a nord di Parigi. In ricordo del centenario della fine della Grande Guerra, il presidente francese Emmanuel Macron si trova in visita nella città dove venne firmato l'armistizio che pose fine alle ostilità tra la Francia e il Terzo Reich. Macron è accompagnato dalla cancelliera Angela Merkel. Mentre i due passeggiano salutando la folla si imbattono in una anziana signora che, emozionata per l'incontro, saluta con affetto sia il presidente Macron sia la cancelliera tedesca. E qui accade quello che nessuno si sarebbe aspettato. L'anziana signora, di ben 101 anni, porge la mano alla Merkel e le chiede: "Lei è la signora Macron?", intendendo Brigitte Macron. "No, sono la cancelliera tedesca", risponde in francese Angela Merkel, dopo aver tentato invano di spiegarlo in tedesco. La signora continua a sorridere emozionata per l'incontro e ringrazia più volte sia il presidente francese che la cancelliera tedesca per essersi fermati a salutarla. Per l'anziana signora "è stato fantastico" - come ha detto lei stessa -. Forse un po' meno, per Emmanuel Macron. dagospia

[cerentari]

Zone Bianche 09

L’ultimo incontro di Angelona Merkel con uno dei tanti statisti(ci) italiani, passerà alla storia come una comica di Stanlio e Ollio. Ciao pell’italianen spaketti pizza mafia mantolino… tuo nome esseren? Sono Mario il Drago Solitario, e conosco certi giochi di labbra e dita che se cacci un po’ di euro …Non essere ridikolen Mariolinen, nicht euro!Allora Angela parliamo un attimo della questione…

[lewatsfilm]

bagi yang sudah menonton, ada yang bingung dengan 𝗧𝗵𝗼𝘀𝗲 𝗪𝗵𝗼 𝗪𝗶𝘀𝗵 𝗠𝗲 𝗗𝗲𝗮𝗱 , film action dengan Angelona Jolie sebagai sosok utama tapi bukan peran utama. Bingung? Nonton sendiri di bioskop Indonesia yang mulai tayang Mei 2021 . #film #movie #moviereview #reviewfilm #filmreview #reviewer #boxoffice #lewatsfilm #cinema #review #instagram #movietime #filmbagus #recommended #bioskop #nonton #films #movies #moviescene #capture #ThoseWhoWishMeDead https://www.instagram.com/p/CPDH9siNb55/?utm_medium=tumblr

[ujesuunobubelenami-blog]

Isandulela

Nakuba abantu abaningi bekholelwa kuNkulunkulu, bambalwa abaqondayo ukuthi kusho ukuthi ukukholwa kuNkulunkulu, nokuthi yini okumele bayenze ukuze babe senhliziyweni kaNkulunkulu. Lokhu kungenxa yokuthi, nakuba abantu belijwayele igama elithi “Nkulunkulu” namabinzana athi “umsebenzi kaNkulunkulu,” abamazi uNkulunkulu, ingasaphathwa eyomsebenzi Wakhe. Yingakho ngingamangali uma bonke laba abangamazi uNkulunkulu benezinkolelo ezididayo. Abantu abakuthathi njengokubalulekile ukukholelwa kuNkulunkulu ngeqiniso ngoba ukukholelwa kuNkulunkulu akujwayelekile, kusha ngokuphelele kubo. Ngale ndlela, abakwazi ukuhlangabezana nezimfuno zikaNkulunkulu. Ngamanye amazwi, uma abantu bengamazi uNkulunkulu, bengawazi umsebenzi Wakhe, abakulungele ukusetshenziswa uNkulunkulu, ingasaphathwa eyokugcwalisa okufiswa uNkulunkulu. “Ukukholwa kuNkulunkulu” kusho ukukholelwa ukuthi ukhona uNkulunkulu; le yiyona ndlela elula yokuqonda ukukholwa kuNkulunkulu. Ngaphezu kwalokho, ukukholelwa ukuthi uNkulunkulu ukhona akufani nokukholelwa kuNkulunkulu ngeqiniso; kunalokho, kuwukholo olulula olukhomba ukuqina ngokwenkolo. Ukukholwa kweqiniso kuNkulunkulu kusho ukubona amazwi nemisebenzi kaNkulunkulu ngokukholwa ukuthi uNkulunkulu ubusa phezu kwazo zonke izinto. Ngakho-ke uzokhululeka esimweni senkohlakalo, ugcwalise okufiswa nguNkulunkulu, ufinyelele ekumazini uNkulunkulu. Kungale ndlela kuphela lapho kungathiwa ukholelwa kuNkulunkulu. Nokho abantu babona ukukholelwa kuNkulunkulu njengento elula nengenangqondo. Ukukholwa kwabantu abanjalo akunamsebenzi futhi uNkulunkulu ngeke akwamukele, ngoba bahamba endleleni okungeyona. Namuhla, kusekhona labo abakholelwa kuNkulunkulu ezincwadini, ezimfundisweni ezifile. Abazi ukuthi ukukholelwa kwabo kuNkulunkulu akunasisindo, nokuthi abakwazi ukwamukelwa uNkulunkulu, nokuthi basathandazela ukuthula nomusa owanele bona ovela kuNkulunkulu. Kumele sime sizibuze ukuthi: Ingabe ngempela ukukholelwa kuNkulunkulu kuyinto elula emhlabeni? Ingabe ukukholelwa kuNkulunkulu akusho lutho ngaphandle kokuthola umusa kuNkulunkulu? Ingabe abantu abakholelwa kuNkulunkulu kube yibo abangamazi, nabakholelwa kuNkulunkulu kodwa bemphikisa, bangakugcwalisa okufiswa uNkulunkulu?

Akunakuthiwa uNkulunkulu nomuntu bayalingana. Ubuyena nomsebenzi Wakhe kungaphezulu kokuqonda kwabantu. Uma uNkulunkulu engawenzi Yena uqobo umsebenzi Wakhe akhulume amazwi Akhe emhlabeni wabantu, kusho ukuthi abantu ngeke bakwazi ukuyiqonda intando kaNkulunkulu, ngalokho-ke, nalabo abanikele impilo yabo yonke kuNkulunkulu ngeke bakwazi ukuzuza ukwamukelwa Nguye. Ngaphandle komsebenzi kaNkulunkulu, noma ngabe umuntu wenza kahle kanjani, ngeke kusho lutho lokho, ngoba imicabango kaNkulunkulu iyohlale ingaphezulu kwemicabango yomuntu, kanti nokuhlakanipha kukaNkulunkulu akuqondakali kumuntu. Ngalokho-ke ngithi labo “ababone ngale” kukaNkulunkulu nomsebenzi Wakhe abanamsebenzi, bayaqhosha futhi abanalwazi. Abantu akumele bachaze umsebenzi kaNkulunkulu; ngaphezu kwalokho, abantu abakwazi ukuchaza umsebenzi kaNkulunkulu. Emehlweni kaNkulunkulu, umuntu mncane ngisho kunentuthwane, ngakho umuntu angawuqonda kanjani umsebenzi kaNkulunkulu? Labo abaphikelelayo bethi, “uNkulunkulu akasebenzi ngale ndlela noma ngaleya ndlela” noma “uNkulunkulu ufana nalokhu noma lokhuya”—ingabe bonke abaqhoshi? Sonke kumele sazi ukuthi abantu abayinyama, bonke uSathane ubenze bakhohlakala. Kungokwemvelo kubo ukuphikisana noNkulunkulu, futhi abalingani noNkulunkulu, ingasaphathwa eyokunikeza iseluleko ngomsebenzi kaNkulunkulu. Ukuthi uNkulunkulu umhola kanjani umuntu kungumsebenzi kaNkulunkulu Uqobo Lwakhe. Abantu kumele bazithobe, futhi akumele babe nombono othile, ngoba umuntu uwuthuli. Njengoba sizama ukufuna uNkulunkulu ngeke sikwazi ukufaka ukuqonda kwethu emsebenzini kaNkulunkulu ukuze uNkulunkulu akubheke, kanjalo akumele sisebenzise isimo sethu esikhohlakele sizame ukuphikisa umsebenzi kaNkulunkulu ngenhloso. Ingabe lokho ngeke kusenze abaphikikrestu? Abantu abanjalo bangasho kanjani ukuthi bakholelwa kuNkulunkulu? Njengoba sikholelwa ukuthi ukhona uNkulunkulu, futhi njengoba sifisa ukumanelisa nokumbona, kumele sifune indlela yeqiniso, futhi sibheke indlela yokuvumelana noNkulunkulu. Akumele sibe ontamo-lukhuni siphikisane noNkulunkulu; yini enhle engavela ngokwenza kanjalo?

Namuhla, uNkulunkulu unomsebenzi omusha. Kungenzeka ungawamukeli la mazwi, angezwakala engavamisile kuwe, kodwa ngineluleka ukuba ningavezi ubunina bemvelo, ngoba yilabo abalambele nabomele ukulunga phambi kukaNkulunkulu abangathola iqiniso, futhi yilabo kuphela abazinikele ngeqiniso abangase bakhanyiselwe futhi baqondiswe uNkulunkulu. Akukho okuzovela ngokufuna iqiniso ngokuklwebhana. Imiphumela sizoyithola kuphela uma sifuna ngokuthula. Uma ngithi “Namuhla, uNkulunkulu unomsebenzi omusha,” ngibhekisele ekubuyeni kukaNkulunkulu enyameni. Mhlawumbe awunandaba nala mazwi, kungenzeka uyawazonda, noma unentshisekelo ngawo. Noma ngabe yikuphi, ngithemba ukuthi bonke laba abafisa ukuvela kukaNkulunkulu bangabhekana naleli qiniso balicabangisise. Kungcono ukungajahi ukufinyelela eziphethweni. Lena yindlela abantu abahlakaniphile okumele benze ngayo.

Ukufunda into enjengalena akunzima, kodwa kudinga ukuba sonke silazi leli qiniso: Lowo onguNkulunkulu osenyameni uzoba nesiqu sikaNkulunkulu, lowo onguNkulunkulu osenyameni uzobonakala njengoNkulunkulu. Njengoba uNkulunkulu eba yinyama, uzoletha umsebenzi okumele awenze, njengoba uNkulunkulu eba yinyama, uzoveza lokhu ayikho, futhi uzokwazi ukuletha iqiniso kubantu, alethe ukuphila phezu kwabantu, akhombise abantu indlela. Inyama ayinaso isiqu sikaNkulunkulu ayiyena uNkulunkulu osenyameni; asingabazi kulokhu. Ukuphenya ukuthi ngabe uNkulunkulu wenyama osenyameni, abantu kumele bathole isimo asivezayo kanye namazwi awakhulumayo. Okungukuthi, ingabe nguNkulunkulu osenyameni noma cha, nokuthi ingabe yindlela yeqiniso noma cha, kumele kwahlulelwe ngesiqu Sakhe. Ngakho-ke, ekutholeni[a] ukuthi yinyama kaNkulunkulu osenyameni, okubalulekile ukuthi unake usiqu Sakhe (umsebenzi Wakhe, amazwi Akhe, isimo Sakhe, nokunye okuningi), kunokubheka okubonakala ngaphandle. Uma abantu bebona ingaphandle kuphela, bese bengabheki usiqu Sakhe, lokho kuveza ukungazi komuntu. Indlela obukeka ngayo ngaphandle ayisho isiqu; ngaphezu kwalokho, umsebenzi kaNkulunkulu awukaze uhambisane nokuqonda komuntu. Ingabe ukubonakala kukaJesu ngaphandle akuzange kushayisane nokuqonda kwabantu? Ingabe ukubonakala Kwakhe kwangaphandle nendlela yokugqoka akuzange kuhluleke ukunika abantu izinkomba zokuthi ungubani Yena ngokweqiniso? Ingabe kwakungesona isizathu sokuthi abaFarisi bokuqala bamphikisa uJesu ngenxa yokuthi bebebuka ingaphandle Lakhe, bangawanaka amazwi ayewakhuluma? Ngethemba ukuthi abafowethu nodadewethu abafuna ukubonakala kukaNkulunkulu bangakuphindi lokhu okwenzeke emlandweni. Akumele nibe ngabaFarisi besikhathi samanje niphinde nibethele uNkulunkulu esiphambanweni futhi. Kumele niyibhekisise indlela enizokwamukela ngayo uNkulunkulu lapho ebuya, nibe nomqondo ocacile ngokuthi ningaba kanjani ngabantu abathobela iqiniso. Lokhu kungumthwalo wawo wonke umuntu olinde ukubuya kukaJesu ngamafu. Kumele sicikice amehlo ethu kamoya, singabi yizisulu zamazwi angelona iqiniso. Kumele sicabange ngomsebenzi owenziwa uNkulunkulu, futhi sibheke uhlangothi lwangempela lukaNkulunkulu. Ningajabuli kakhulu noma nilibale ukuphupha emini, nibheke usuku uNkulunkulu uJesu azokwehla ngalo ngefu anithathe nina eningakaze nimazi noma nimbone, ningazi nokuthi niyenze kanjani intando Yakhe. Kungcono ukucabanga ngezinto ezizokwenzeka!

Kungenzeka ukuthi uvule le ncwadi ngoba ufuna ukucwaninga, noma ngenhloso yokwamukela; noma ngabe yikuphi, ngethemba ukuthi uzoyifunda uze ufike ekugcineni, futhi ngeke uyibeke eceleni kalula nje. Hleze ngemva kokufunda la mazwi, indlela obona ngayo izoguquka, kodwa lokhu kuncike ekutheni ukhuthazeke kangakanani, nokuthi uzibeka kalula kanjani izinto enhliziyweni. Kukhona into eyodwa kodwa okumele uyazi: Izwi likaNkulunkulu ngeke likhulunywe njengezwi lomuntu, kanjalo futhi izwi lomuntu ngeke likhulunywe njengezwi likaNkulunkulu. Umuntu osetshenziswa nguNkulunkulu akayena uNkulunkulu osenyameni, kanti futhi uNkulunkulu osenyameni akayena umuntu osetshenziswa nguNkulunkulu; kulokho, kukhona umehluko esiqwini. Mhlawumbe, ngemva kokufunda la mazwi, ngeke uwamukele njengamazwi kaNkulunkulu, kodwa uzowamukela kuphela njengamazwi omuntu okhanyiselwe. Uma kunjalo, ukungazi kukuvale amehlo. Amazwi kaNkulunkulu angafana kanjani namazwi omuntu okhanyiselwe? Amazwi kaNkulunkulu osenyameni aqala inkathi entsha, aqondisa bonke abantu, aveza izimfihlakalo, akhombise umuntu indlela eya enkathini entsha. Ukukhanyiseleka okutholwe ngumuntu kumane kungumsebenzi noma ulwazi olulula. Ngeke kukwazi ukuqondisa bonke abantu kubayise enkathini entsha noma kuveze izimfihlakalo zikaNkulunkulu Uqobo Lwakhe. Ekugcineni kwakho konke, uNkulunkulu nguNkulunkulu, kanti umuntu ngumuntu. UNkulunkulu unesiqu sikaNkulunkulu, kanti umuntu unesiqu somuntu. Uma umuntu ethatha amazwi akhulunywe nguNkulunkulu njengokukhanyiselwa uMoya oNgcwele, bese ethatha amazwi akhulunywe ngabaphostoli nabaphrofethi njengamazwi akhulunywe nguNkulunkulu, uma kunjalo umuntu uyaphambuka. Ngale kwalokho, akumele wenze okulungile kube okungalungile, noma ukhulume ngento ephakeme njengento ephansi, noma ukhulume ngento ejulile njengento engajulile; ngale kwalokho, akumele uphike ngabomu lokhu okwaziyo ukuthi kuyiqiniso. Bonke abakholelwa ukuthi uNkulunkulu ukhona kumele bayibheke le nkinga ngokubona kahle, futhi kumelwe bamukele umsebenzi Wakhe omusha namagama njengezidalwa zikaNkulunkulu—kungenjalo bazosuswa nguNkulunkulu.

Emva komsebenzi kaJehova, uJesu waba inyama ukuze enze umsebenzi Wakhe phakathi kwabantu. Umsebenzi Wakhe awenziwanga uzimele wodwa, kodwa wakhelwa phezu komsebenzi kaJehova. Kwakungumsebenzi wenkathi entsha ngemva kokuba uNkulunkulu eqedile ngeNkathi Yomthetho. Ngokufanayo, ngemva kokuba uphelile umsebenzi kaJesu, uNkulunkulu waqhubeka nomsebenzi Wakhe weminyaka elandelayo, ngoba konke ukuphatha kukaNkulunkulu kuhlale kuqhubekela phambili. Lapho inkathi yakudala idlula, endaweni yayo kuzongena inkathi entsha, kuthi lapho usuphelile umsebenzi omdala, umsebenzi omusha uqhubeke nokuphatha kukaNkulunkulu. Lokhu kuba senyameni kukaNkulunkulu kungukuba senyameni kukaNkulunkulu kwesibili ngemva kokuqedwa komsebenzi kaJesu. Yebo, lokhu kuba senyameni akwenzeki ngokuzimela kodwa, kunalokho kuyisigaba sesithathu somsebenzi ngemva kweNkathi Yomthetho neNkathi Yomusa. Isigaba ngasinye esisha somsebenzi kaNkulunkulu sihlala siletha ukuqala okusha nenkathi entsha. Ngakho-ke kanjalo kukhona ushintsho oluhambisanayo esimweni sikaNkulunkulu, endleleni Yakhe yokusebenza, endaweni yomsebenzi Wakhe, nasegameni Lakhe. Singama ngale ngokuthi kungani kunzima kumuntu ukwamukela umsebenzi kaNkulunkulu enkathini entsha. Ngale kokuthi uphikiswa kanjani abantu, uNkulunkulu uhlale enza umsebenzi Wakhe, futhi uhlale eqondisa bonke abantu ebayisa phambili. Ngesikhathi uJesu eza emhlabeni wabantu, weza neNkathi Yomusa waqeda iNkathi Yomthetho. Ezinsukwini zokugcina, uNkulunkulu wabuye waba yinyama, wathi ukuba abe yinyama ngalesi sikhathi, waqeda iNkathi Yomusa waletha iNkathi Yombuso. Bonke labo abemukela ukuba senyameni kwesibili kukaNkulunkulu bazongena eNkathini Yombuso, bakwazi ukuvuma ngokwabo ukuholwa nguNkulunkulu. Yize uJesu enza umsebenzi omningi kubantu, waqeda kuphela ukuhlengwa kwabantu waba umnikelo wezono zabantu, wangasisusa isimo senkohlakalo yomuntu. Ukusindisa umuntu ngokugcwele ekuthonyweni uSathane akudingi kuphela ukuthi uJesu athathe izono zabantu njengomnikelo wesono, kodwa kudinga ukuba noNkulunkulu enze umsebenzi omkhulu ukuze kuqedwe nya lesi simo somuntu, esiye sonakaliswa uSathane. Ngakho, ngemva kokuba umuntu ethethelelwe izono zakhe, uNkulunkulu wayesebuyele enyameni ukuze aholele abantu enkathini entsha, waqala umsebenzi wokujezisa nokwahlulela, kanti umsebenzi Wakhe usubeke abantu endaweni ephezulu. Bonke labo abathobela ukubuswa nguNkulunkulu bazothokozela iqiniso eliphezulu bathole nezibusiso ezinkulu. Bazophila ekukhanyeni, bazuze iqiniso, indlela, nokuphila.

Uma abantu begcina eNkathini Yomusa, kusho ukuthi ngeke bakhululeke esimweni sabo senkohlakalo, angiyiphathi eyokwazi isimo sikaNkulunkulu ngokwendalo Yakhe. Uma abantu benale nala yomusa kodwa bengenayo indlela yokuphila ebenza bazi uNkulunkulu futhi banelise uNkulunkulu, lokho kusho ukuthi ngeke bamzuze Yena yize bekholelwa Kuye. Lolo uhlobo lokukholwa oludabukisayo. Uma usuqedile ukufunda le ncwadi, uma usuzibonile zonke izinyathelo zomsebenzi kaNkulunkulu osenyameni eNkathini Yombuso, uzozwa ukuthi amathemba eminyaka eminingi aseyabonakala. Uzozwa ukuthi kumanje kuphela lapho osubone khona uNkulunkulu ubuso nobuso; kumanje kuphela lapho ubheke khona ubuso bukaNkulunkulu, uzwe ukukhuluma kukaNkulunkulu, uthokozele ubuhlakani bomsebenzi kaNkulunkulu, uzwe ngempela ukuthi unguNkulunkulu oyiqiniso futhi umninimandla onke. Nizozwa ukuthi senizuze izinto eziningi abantu benkathi edlule abangazange bakubona noma baba nakho. Ngalesi sikhathi, nizokwazi kahle ukuthi kuyini ukukholelwa kuNkulunkulu, nokuthi kuyini ukufuna inhliziyo kaNkulunkulu. Yebo, uma ninamathela emibonweni yakudala, nichithe noma niphike iqiniso likaNkulunkulu wenyama wesibili, kusho ukuthi nizosala ningenalutho ningatholanga lutho, ekugcineni nibe necala lokuphikisa uNkulunkulu. Labo abahlonipha iqiniso bazithobe emsebenzini kaNkulunkulu bazongena ngaphansi kwegama likaNkulunkulu osenyameni okwesibili–uSomandla. Bazokwazi ukwamukela ukuholwa nguNkulunkulu, futhi bazothola okuningi neqiniso eliphakeme bathole nokuphila okuyiqiniso kwabantu. Bazobona umbono abantu bakudala abangawubonanga: “Ngase ngiphenduka ngiqalaza leliphimbo elalikhuluma nami. Futhi lapho ngiphenduka, ngase ngibona izinduku zamakhandlela zegolide eziyisikhombisa; Futhi phakathi kwezinduku zamakhandlela ayisikhombisa kunofana neNdodana yomuntu, ombethe ingubo efinyelela ezinyaweni, futhi ebophe isifuba ngebhade legolide. Ikhanda lakhe nezinwele zakhe zimhlophe kuhle kukavolo, zimhlophe kuhle kweqhwa; namehlo akhe enjengelangabi lomlilo; Nezinyawo zakhe zinjengethusi elicolekile, engathi zibaswe esithandweni somlilo; nephimbo lakhe linjengomsindo wamanzi amaningi. Futhi ephethe ngakwesokudla izinkanyezi eziyisikhombisa: futhi emlonyeni wakhe kwaphuma inkemba ebukhali nhlangothi zombili: nobuso bakhe bunjengelanga likhanya ngamandla.” (IsAmbulo 1:12-16). Lo mbono ubonakalisa isimo esiphelele sikaNkulunkulu, kanti futhi umbono onjengalona wesimo Sakhe esiphelele ubonakalisa umsebenzi kaNkulunkulu uma eba yinyama ngalesi sikhathi. Ezikhukhuleni zokujezisa nokwahlulela, iNdodana yomuntu ibonakalisa isimo Sayo semvelo ngokukhuluma amazwi, ukuze bonke abemukela ukusola nokwahlulela Kwakhe babone ubuso beqiniso beNdodana yomuntu, ubuso obuyisibonakaliso esiyiqiniso sobuso beNdodana yomuntu obabonwa nguJohane. (Yebo, konke lokhu ngeke kubonakale kulabo abangawemukeli umsebenzi kaNkulunkulu eNkathini Yombuso.) Ubuso beqiniso bukaNkulunkulu ngeke buchazeke kahle ngamagama omuntu, ngakho-ke uNkulunkulu usebenzisa ukubonakalisa isimo Sakhe semvelo ukukhombisa abantu ubuso Bakhe beqiniso. Okungukuthi bonke labo ababone isimo semvelo seNdodana yomuntu babubonile ubuso beqiniso beNdodana yomuntu, ngoba uNkulunkulu mkhulu kakhulu futhi ngeke achazeke ngamagama abantu. Uma abantu sebesibonile isinyathelo ngasinye somsebenzi kaNkulunkulu eNkathini Yombuso, bayobe sebeyazi incazelo eyiqiniso yamazwi uJohane awakhuluma eNdodaneni yomuntu phakathi kwezibani: “Ikhanda lakhe nezinwele zimhlophe kuhle kukavolo, zimhlophe kuhle kweqhwa; namehlo akhe enjengelangabi lomlilo; Nezinyawo zakhe zinjengethusi elicolekile, engathi zibaswe esithandweni somlilo; nephimbo lakhe linjengamanzi amaningi. Ephethe ngakwesokudla izinkanyesi eziyisikhombisa: futhi emlonyeni wakhe kwaphuma inkemba ebukhali nhlangothi zombili: ubuso bakhe bunjengokukhanya okuphele kwelanga.” Ngaleso sikhathi, nizokwazi ngaphandle kokungabaza ukuthi le nyama ejwayelekile ekhulume amazwi amaningi kangaka ngempela inguNkulunkulu osenyameni okwesibili. Futhi nizokwazi ukuthi nibusiseke kangakanani, nizizwe ninenhlanhla enkulu. Ngeke nifise ukwamukela lesi sibusiso?

Ingxenye yokuqala yale ncwadi “ingamazwi kaKristu Ekuqaleni.” La mazwi amelela ukusuka ekugcineni kweNkathi Yomusa kuya ekuqaleni kweNkathi Yombuso, futhi awubufakazi obuNgcwele beNdodana yomuntu obuya emabandleni. Futhi angukugcwaliseka kwamazwi esAmbulo athi “Onezindlebe makezwe okushiwo uMoya emabandleni.” Lokhu kungumsebenzi uNkulunkulu awuqala eNkathini Yombuso. Ingxenye yesibili yale ncwadi ingamazwi iNdodana yomuntu eyawakhuluma ngokuqondile ngemva kokuzembula ngokusemthethweni. Abandakanya izinhlobo eziningi zokuqukethwe okucebile kwamazwi nokushiwo okunjengesiprofetho, isambulo sezimfihlakalo, nendlela yokuphila. Kukhona okubikezela ikusasa lombuso, izambulo zezimfihlakalo zohlelo lukaNkulunkulu lokuphatha, ukuhlukaniswa kwendalo yomuntu, iziyalo nezexwayiso, ukwehlulela okunzima, amazwi enduduzo asuka enhliziyweni, ukukhuluma ngempilo, ukukhuluma ngokungena, nokunye nokunye. Kafushane nje, lokhu uNkulunkulu anakho, lokhu ayikho, nesimo sikaNkulunkulu konke kubonakaliswa emsebenzini Wakhe nasemazwini Akhe. Yebo, uma uNkulunkulu eba yinyama manje, umsebenzi Wakhe ukubonakalisa isimo Sakhe, ikakhulu ngokusola nokwahlulela. Esebenzisa lokhu njengesisekelo, uletha iqiniso kubantu, akhombise ezinye izindlela zokwenza, ngalokhu bese efinyelela kulokhu akuphokophele kokunqoba abantu nokubasindisa esimweni sabo esonakele. Yilokhu okusemsebenzini kaNkulunkulu eNkathini Yombuso. Ingabe uyafisa ukungena enkathini entsha? Ingabe uyafisa ukususa isimo sokonakala esikuwe? Uyafisa ukuthola iqiniso eliphezulu? Uyafisa ukubona ubuso beqiniso beNdodana yomuntu? Uyafisa ukuphila impilo enenjongo? Uyafisa ukupheleliswa nguNkulunkulu? Pho, uzokwamukela kanjani ukubuya kukaJesu?

Imibhalo yaphansi:

a. Umbhalo wokuqala ufundeka kanje “ngokwe-.”

Umthombo: IBandla LikaNkulunkulu USomandla

[viralford-blog]

We Face Swapped 51+ Tattoos To Show How Bad They Really Are, And The Result Is Hilarious

We Face Swapped 51+ Tattoos To Show How Bad They Really Are, And The Result Is Hilarious

Avril Livagne Morlin Morloe

Elvis Pursley

Predator In The Water

Two Brothers

Merler Merloe

Angelona Jelie

A Girl I Went To High School With Has This On Her Upper Thigh

What Even Is This Creature? A Were-Bat-Wolf-Bear?

Lyon

In Real Life Thom Yorke Has Two Eyes

Oh Holy Jesus

source

Sweet Baby

Oh No

Found This Nightmare On Instagram

Couldn’t Tell The Difference

Hey Girl, I Heard You…

[umusakankulunkulume-blog]

Isandulela

     Nakuba abantu abaningi bekholelwa kuNkulunkulu, bambalwa abaqondayo ukuthi kusho ukuthi ukukholwa kuNkulunkulu, nokuthi yini okumele bayenze ukuze babe senhliziyweni kaNkulunkulu. Lokhu kungenxa yokuthi, nakuba abantu belijwayele igama elithi “Nkulunkulu” namabinzana athi “umsebenzi kaNkulunkulu,” abamazi uNkulunkulu, ingasaphathwa eyomsebenzi Wakhe. Yingakho ngingamangali uma bonke laba abangamazi uNkulunkulu benezinkolelo ezididayo. Abantu abakuthathi njengokubalulekile ukukholelwa kuNkulunkulu ngeqiniso ngoba ukukholelwa kuNkulunkulu akujwayelekile, kusha ngokuphelele kubo. Ngale ndlela, abakwazi ukuhlangabezana nezimfuno zikaNkulunkulu. Ngamanye amazwi, uma abantu bengamazi uNkulunkulu, bengawazi umsebenzi Wakhe, abakulungele ukusetshenziswa uNkulunkulu, ingasaphathwa eyokugcwalisa okufiswa uNkulunkulu. “Ukukholwa kuNkulunkulu” kusho ukukholelwa ukuthi ukhona uNkulunkulu; le yiyona ndlela elula yokuqonda ukukholwa kuNkulunkulu. Ngaphezu kwalokho, ukukholelwa ukuthi uNkulunkulu ukhona akufani nokukholelwa kuNkulunkulu ngeqiniso; kunalokho, kuwukholo olulula olukhomba ukuqina ngokwenkolo. Ukukholwa kweqiniso kuNkulunkulu kusho ukubona amazwi nemisebenzi kaNkulunkulu ngokukholwa ukuthi uNkulunkulu ubusa phezu kwazo zonke izinto. Ngakho-ke uzokhululeka esimweni senkohlakalo, ugcwalise okufiswa nguNkulunkulu, ufinyelele ekumazini uNkulunkulu. Kungale ndlela kuphela lapho kungathiwa ukholelwa kuNkulunkulu. Nokho abantu babona ukukholelwa kuNkulunkulu njengento elula nengenangqondo. Ukukholwa kwabantu abanjalo akunamsebenzi futhi uNkulunkulu ngeke akwamukele, ngoba bahamba endleleni okungeyona. Namuhla, kusekhona labo abakholelwa kuNkulunkulu ezincwadini, ezimfundisweni ezifile. Abazi ukuthi ukukholelwa kwabo kuNkulunkulu akunasisindo, nokuthi abakwazi ukwamukelwa uNkulunkulu, nokuthi basathandazela ukuthula nomusa owanele bona ovela kuNkulunkulu. Kumele sime sizibuze ukuthi: Ingabe ngempela ukukholelwa kuNkulunkulu kuyinto elula emhlabeni? Ingabe ukukholelwa kuNkulunkulu akusho lutho ngaphandle kokuthola umusa kuNkulunkulu? Ingabe abantu abakholelwa kuNkulunkulu kube yibo abangamazi, nabakholelwa kuNkulunkulu kodwa bemphikisa, bangakugcwalisa okufiswa uNkulunkulu?

      Akunakuthiwa uNkulunkulu nomuntu bayalingana. Ubuyena nomsebenzi Wakhe kungaphezulu kokuqonda kwabantu. Uma uNkulunkulu engawenzi Yena uqobo umsebenzi Wakhe akhulume amazwi Akhe emhlabeni wabantu, kusho ukuthi abantu ngeke bakwazi ukuyiqonda intando kaNkulunkulu, ngalokho-ke, nalabo abanikele impilo yabo yonke kuNkulunkulu ngeke bakwazi ukuzuza ukwamukelwa Nguye. Ngaphandle komsebenzi kaNkulunkulu, noma ngabe umuntu wenza kahle kanjani, ngeke kusho lutho lokho, ngoba imicabango kaNkulunkulu iyohlale ingaphezulu kwemicabango yomuntu, kanti nokuhlakanipha kukaNkulunkulu akuqondakali kumuntu. Ngalokho-ke ngithi labo “ababone ngale” kukaNkulunkulu nomsebenzi Wakhe abanalo iqiniso, bayaqhosha futhi abanalwazi. Abantu akumele bachaze umsebenzi kaNkulunkulu; ngaphezu kwalokho, abantu abakwazi ukuchaza umsebenzi kaNkulunkulu. Emehlweni kaNkulunkulu, umuntu mncane ngisho kunentuthwane, ngakho umuntu angawuqonda kanjani umsebenzi kaNkulunkulu? Labo abaphikelelayo bethi, “uNkulunkulu akasebenzi ngale ndlela noma ngaleya ndlela” noma “uNkulunkulu ufana nalokhu noma lokhuya”—ingabe bonke abaqhoshi? Sonke kumele sazi ukuthi abantu abayinyama, bonke uSathane ubenze bakhohlakala. Kungokwemvelo kubo ukuphikisana noNkulunkulu, futhi abalingani noNkulunkulu, ingasaphathwa eyokunikeza iseluleko ngomsebenzi kaNkulunkulu. Ukuthi uNkulunkulu umhola kanjani umuntu kungumsebenzi kaNkulunkulu Uqobo Lwakhe. Abantu kumele bazithobe, futhi akumele babe nombono othile, ngoba umuntu uwuthuli. Njengoba sizama ukufuna uNkulunkulu ngeke sikwazi ukufaka ukuqonda kwethu emsebenzini kaNkulunkulu ukuze uNkulunkulu akubheke, kanjalo akumele sisebenzise isimo sethu esikhohlakele sizame ukuphikisa umsebenzi kaNkulunkulu ngenhloso. Ingabe lokho ngeke kusenze abaphikikrestu? Abantu abanjalo bangasho kanjani ukuthi bakholelwa kuNkulunkulu? Njengoba sikholelwa ukuthi ukhona uNkulunkulu, futhi njengoba sifisa ukumanelisa nokumbona, kumele sifune indlela yeqiniso, futhi sibheke indlela yokuvumelana noNkulunkulu. Akumele sibe ontamo-lukhuni siphikisane noNkulunkulu; yini enhle engavela ngokwenza kanjalo?

      Namuhla, uNkulunkulu unomsebenzi omusha. Kungenzeka ungawamukeli la mazwi, angezwakala engavamisile kuwe, kodwa ngineluleka ukuba ningavezi ubunina bemvelo, ngoba yilabo abalambele nabomele ukulunga phambi kukaNkulunkulu abangathola iqiniso, futhi yilabo kuphela abazinikele ngeqiniso abangase bakhanyiselwe futhi baqondiswe uNkulunkulu. Akukho okuzovela ngokufuna iqiniso ngokuklwebhana. Imiphumela sizoyithola kuphela uma sifuna ngokuthula. Uma ngithi “Namuhla, uNkulunkulu unomsebenzi omusha,” ngibhekisele ekubuyeni kukaNkulunkulu enyameni. Mhlawumbe awunandaba nala mazwi, kungenzeka uyawazonda, noma unentshisekelo ngawo. Noma ngabe yikuphi, ngithemba ukuthi bonke laba abafisa ukuvela kukaNkulunkulu bangabhekana naleli qiniso balicabangisise. Kungcono ukungajahi ukufinyelela eziphethweni. Lena yindlela abantu abahlakaniphile okumele benze ngayo.

     Ukufunda into enjengalena akunzima, kodwa kudinga ukuba sonke silazi leli qiniso: Lowo onguNkulunkulu osenyameni uzoba nesiqu sikaNkulunkulu, lowo onguNkulunkulu osenyameni uzobonakala njengoNkulunkulu. Njengoba uNkulunkulu eba yinyama, uzoletha umsebenzi okumele awenze, njengoba uNkulunkulu eba yinyama, uzoveza lokhu ayikho, futhi uzokwazi ukuletha iqiniso kubantu, alethe ukuphila phezu kwabantu, akhombise abantu indlela. Inyama ayinaso isiqu sikaNkulunkulu ayiyena uNkulunkulu osenyameni; asingabazi kulokhu. Ukuphenya ukuthi ngabe uNkulunkulu wenyama osenyameni, abantu kumele bathole isimo asivezayo kanye namazwi awakhulumayo. Okungukuthi, ingabe nguNkulunkulu osenyameni noma cha, nokuthi ingabe yindlela yeqiniso noma cha, kumele kwahlulelwe ngesiqu Sakhe. Ngakho-ke, ekutholeni[a] ukuthi yinyama kaNkulunkulu osenyameni, okubalulekile ukuthi unake usiqu Sakhe (umsebenzi Wakhe, amazwi Akhe, isimo Sakhe, nokunye okuningi), kunokubheka okubonakala ngaphandle. Uma abantu bebona ingaphandle kuphela, bese bengabheki usiqu Sakhe, lokho kuveza ukungazi komuntu. Indlela obukeka ngayo ngaphandle ayisho isiqu; ngaphezu kwalokho, umsebenzi kaNkulunkulu awukaze ulandele ukuqonda kwabantu. Ingabe ukubonakala kukaJesu ngaphandle akuzange kushayisane nokuqonda kwabantu? Ingabe ukubonakala Kwakhe kwangaphandle nendlela yokugqoka akuzange kuhluleke ukunika abantu izinkomba zokuthi ungubani Yena ngokweqiniso? Ingabe kwakungesona isizathu sokuthi abaFarisi bokuqala bamphikisa uJesu ngenxa yokuthi bebebuka ingaphandle Lakhe, bangawanaka amazwi ayewakhuluma? Ngethemba ukuthi abafowethu nodadewethu abafuna ukubonakala kukaNkulunkulu bangakuphindi lokhu okwenzeke emlandweni. Akumele nibe ngabaFarisi besikhathi samanje niphinde nibethele uNkulunkulu esiphambanweni futhi. Kumele niyibhekisise indlela enizokwamukela ngayo uNkulunkulu lapho ebuya, nibe nomqondo ocacile ngokuthi ningaba kanjani ngabantu abathobela iqiniso. Lokhu kungumthwalo wawo wonke umuntu olinde ukubuya kukaJesu ngamafu. Kumele sicikice amehlo ethu kamoya, singabi yizisulu zamazwi angelona iqiniso. Kumele sicabange ngomsebenzi owenziwa uNkulunkulu, futhi sibheke uhlangothi lwangempela lukaNkulunkulu. Ningajabuli kakhulu noma nilibale ukuphupha emini, nibheke usuku uNkulunkulu uJesu azokwehla ngalo ngefu anithathe nina eningakaze nimazi noma nimbone, ningazi nokuthi niyenze kanjani intando Yakhe. Kungcono ukucabanga ngezinto ezizokwenzeka!

    Kungenzeka ukuthi uvule le ncwadi ngoba ufuna ukucwaninga, noma ngenhloso yokwamukela; noma ngabe yikuphi, ngethemba ukuthi uzoyifunda uze ufike ekugcineni, futhi ngeke uyibeke eceleni kalula nje. Hleze ngemva kokufunda la mazwi, indlela obona ngayo izoguquka, kodwa lokhu kuncike ekutheni ukhuthazeke kangakanani, nokuthi uzibeka kalula kanjani izinto enhliziyweni. Kukhona into eyodwa kodwa okumele uyazi: Izwi likaNkulunkulu ngeke likhulunywe njengezwi lomuntu, kanjalo futhi izwi lomuntu ngeke likhulunywe njengezwi likaNkulunkulu. Umuntu osetshenziswa nguNkulunkulu akayena uNkulunkulu osenyameni, kanti futhi uNkulunkulu osenyameni akayena umuntu osetshenziswa nguNkulunkulu; kulokho, kukhona umehluko esiqwini. Mhlawumbe, ngemva kokufunda la mazwi, ngeke uwamukele njengamazwi kaNkulunkulu, kodwa uzowamukela kuphela njengamazwi omuntu okhanyiselwe. Uma kunjalo, ukungazi kukuvale amehlo. Amazwi kaNkulunkulu angafana kanjani namazwi omuntu okhanyiselwe? Amazwi kaNkulunkulu osenyameni aqala inkathi entsha, aqondisa bonke abantu, aveza izimfihlakalo, akhombise umuntu indlela eya enkathini entsha. Ukukhanyiseleka okutholwe ngumuntu kumane kungumsebenzi noma ulwazi olulula. Ngeke kukwazi ukuqondisa bonke abantu kubayise enkathini entsha noma kuveze izimfihlakalo zikaNkulunkulu Uqobo Lwakhe. Ekugcineni kwakho konke, uNkulunkulu nguNkulunkulu, kanti umuntu ngumuntu. UNkulunkulu unesiqu sikaNkulunkulu, kanti umuntu unesiqu somuntu. Uma umuntu ethatha amazwi akhulunywe nguNkulunkulu njengokukhanyiselwa uMoya oNgcwele, bese ethatha amazwi akhulunywe ngabaphostoli nabaphrofethi njengamazwi akhulunywe nguNkulunkulu, uma kunjalo umuntu uyaphambuka. Ngale kwalokho, akumele wenze okulungile kube okungalungile, noma ukhulume ngento ephakeme njengento ephansi, noma ukhulume ngento ejulile njengento engajulile; ngale kwalokho, akumele uphike ngabomu lokhu okwaziyo ukuthi kuyiqiniso. Bonke abakholelwa ukuthi uNkulunkulu ukhona kumele bayibheke le nkinga ngokubona kahle, futhi kumelwe bamukele umsebenzi Wakhe omusha namagama njengezidalwa zikaNkulunkulu—kungenjalo bazosuswa nguNkulunkulu.

     Emva komsebenzi kaJehova, uJesu waba inyama ukuze enze umsebenzi Wakhe phakathi kwabantu. Umsebenzi Wakhe awenziwanga uzimele wodwa, kodwa wakhelwa phezu komsebenzi kaJehova. Kwakungumsebenzi wenkathi entsha ngemva kokuba uNkulunkulu eqedile ngeNkathi Yomthetho. Ngokufanayo, ngemva kokuba uphelile umsebenzi kaJesu, uNkulunkulu waqhubeka nomsebenzi Wakhe weminyaka elandelayo, ngoba konke ukuphatha kukaNkulunkulu kuhlale kuqhubekela phambili. Lapho inkathi yakudala idlula, endaweni yayo kuzongena inkathi entsha, kuthi lapho usuphelile umsebenzi omdala, umsebenzi omusha uqhubeke nokuphatha kukaNkulunkulu. Lokhu kuba senyameni kukaNkulunkulu kungukuba senyameni kukaNkulunkulu kwesibili ngemva kokuqedwa komsebenzi kaJesu. Yebo, lokhu kuba senyameni akwenzeki ngokuzimela kodwa, kunalokho kuyisigaba sesithathu somsebenzi ngemva kweNkathi Yomthetho neNkathi Yomusa. Isigaba ngasinye esisha somsebenzi kaNkulunkulu sihlala siletha ukuqala okusha nenkathi entsha. Ngakho-ke kanjalo kukhona ushintsho oluhambisanayo esimweni sikaNkulunkulu, endleleni Yakhe yokusebenza, endaweni yomsebenzi Wakhe, nasegameni Lakhe. Singama ngale ngokuthi kungani kunzima kumuntu ukwamukela umsebenzi kaNkulunkulu enkathini entsha. Ngale kokuthi uphikiswa kanjani abantu, uNkulunkulu uhlale enza umsebenzi Wakhe, futhi uhlale eqondisa bonke abantu ebayisa phambili. Ngesikhathi uJesu eza emhlabeni wabantu, weza neNkathi Yomusa waqeda iNkathi Yomthetho. Ezinsukwini zokugcina, uNkulunkulu wabuye waba yinyama, wathi ukuba abe yinyama ngalesi sikhathi, waqeda iNkathi Yomusa waletha iNkathi Yombuso. Bonke labo abemukela ukuba senyameni kwesibili kukaNkulunkulu bazongena eNkathini Yombuso, bakwazi ukuvuma ngokwabo ukuholwa nguNkulunkulu. Yize uJesu enza umsebenzi omningi kubantu, waqeda kuphela ukuhlengwa kwabantu waba umnikelo wezono zabantu, wangasisusa isimo senkohlakalo yomuntu. Ukusindisa umuntu ngokugcwele ekuthonyweni uSathane akudingi kuphela ukuthi uJesu athathe izono zabantu njengomnikelo wesono, kodwa kudinga ukuba noNkulunkulu enze umsebenzi omkhulu ukuze kuqedwe nya lesi simo somuntu, esiye sonakaliswa uSathane. Ngakho, ngemva kokuba umuntu ethethelelwe izono zakhe, uNkulunkulu wayesebuyele enyameni ukuze aholele abantu enkathini entsha, waqala umsebenzi wokujezisa nokwahlulela, kanti umsebenzi Wakhe usubeke abantu endaweni ephezulu. Bonke labo abathobela ukubuswa nguNkulunkulu bazothokozela iqiniso eliphezulu bathole nezibusiso ezinkulu. Bazophila ekukhanyeni, bazuze iqiniso, indlela, nokuphila.

    Uma abantu begcina eNkathini Yomusa, kusho ukuthi ngeke bakhululeke esimweni sabo senkohlakalo, angiyiphathi eyokwazi isimo sikaNkulunkulu ngokwendalo Yakhe. Uma abantu benale nala yomusa kodwa bengenayo indlela yokuphila ebenza bazi uNkulunkulu futhi banelise uNkulunkulu, lokho kusho ukuthi ngeke bamzuze Yena yize bekholelwa Kuye. Lolo uhlobo lokukholwa oludabukisayo. Uma usuqedile ukufunda le ncwadi, uma usuzibonile zonke izinyathelo zomsebenzi kaNkulunkulu osenyameni eNkathini Yombuso, uzozwa ukuthi amathemba eminyaka eminingi aseyabonakala. Uzozwa ukuthi kumanje kuphela lapho osubone khona uNkulunkulu ubuso nobuso; kumanje kuphela lapho ubheke khona ubuso bukaNkulunkulu, uzwe ukukhuluma kukaNkulunkulu, uthokozele ubuhlakani bomsebenzi kaNkulunkulu, uzwe ngempela ukuthi unguNkulunkulu oyiqiniso futhi umninimandla onke. Nizozwa ukuthi senizuze izinto eziningi abantu benkathi edlule abangazange bakubona noma baba nakho. Ngalesi sikhathi, nizokwazi kahle ukuthi kuyini ukukholelwa kuNkulunkulu, nokuthi kuyini ukufuna inhliziyo kaNkulunkulu. Yebo, uma ninamathela emibonweni yakudala, nichithe noma niphike iqiniso likaNkulunkulu wenyama wesibili, kusho ukuthi nizosala ningenalutho ningatholanga lutho, ekugcineni nibe necala lokuphikisa uNkulunkulu. Labo abahlonipha iqiniso bazithobe emsebenzini kaNkulunkulu bazongena ngaphansi kwegama likaNkulunkulu osenyameni okwesibili–uSomandla. Bazokwazi ukwamukela ukuholwa nguNkulunkulu, futhi bazothola okuningi neqiniso eliphakeme bathole nokuphila okuyiqiniso kwabantu. Bazobona umbono abantu bakudala abangawubonanga: “Ngase ngiphenduka ngiqalaza leliphimbo elalikhuluma nami. Futhi lapho ngiphenduka, ngase ngibona izinduku zamakhandlela zegolide eziyisikhombisa; Futhi phakathi kwezinduku zamakhandlela ayisikhombisa kunofana neNdodana yomuntu, ombethe ingubo efinyelela ezinyaweni, futhi ebophe isifuba ngebhade legolide. Ikhanda lakhe nezinwele zimhlophe kuhle kukavolo, zimhlophe kuhle kweqhwa; namehlo akhe enjengelangabi lomlilo; Nezinyawo zakhe zinjengethusi elicolekile, engathi zibaswe esithandweni somlilo; nephimbo lakhe linjengamanzi amaningi. Ephethe ngakwesokudla izinkanyesi eziyisikhombisa: futhi emlonyeni wakhe kwaphuma inkemba ebukhali nhlangothi zombili: ubuso bakhe bunjengokukhanya okuphele kwelanga.” (IsAmbulo 1:12-16). Lo mbono ubonakalisa isimo esiphelele sikaNkulunkulu, kanti futhi umbono onjengalona wesimo Sakhe esiphelele ubonakalisa umsebenzi kaNkulunkulu uma eba yinyama ngalesi sikhathi. Ezikhukhuleni zokujezisa nokwahlulela, iNdodana yomuntu ibonakalisa isimo Sayo semvelo ngokukhuluma amazwi, ukuze bonke abemukela ukusola nokwahlulela Kwakhe babone ubuso beqiniso beNdodana yomuntu, ubuso obuyisibonakaliso esiyiqiniso sobuso beNdodana yomuntu obabonwa nguJohane. (Yebo, konke lokhu ngeke kubonakale kulabo abangawemukeli umsebenzi kaNkulunkulu eNkathini Yombuso. Ubuso beqiniso bukaNkulunkulu ngeke buchazeke kahle ngamagama omuntu, ngakho-ke uNkulunkulu usebenzisa ukubonakalisa isimo Sakhe semvelo ukukhombisa abantu ubuso Bakhe beqiniso. Okungukuthi bonke labo ababone isimo semvelo seNdodana yomuntu babubonile ubuso beqiniso beNdodana yomuntu, ngoba uNkulunkulu mkhulu kakhulu futhi ngeke achazeke ngamagama abantu. Uma abantu sebesibonile isinyathelo ngasinye somsebenzi kaNkulunkulu eNkathini Yombuso, bayobe sebeyazi incazelo eyiqiniso yamazwi uJohane awakhuluma eNdodaneni yomuntu phakathi kwezibani: “Ikhanda lakhe nezinwele zimhlophe kuhle kukavolo, zimhlophe kuhle kweqhwa; namehlo akhe enjengelangabi lomlilo; Nezinyawo zakhe zinjengethusi elicolekile, engathi zibaswe esithandweni somlilo; nephimbo lakhe linjengamanzi amaningi. Ephethe ngakwesokudla izinkanyesi eziyisikhombisa: futhi emlonyeni wakhe kwaphuma inkemba ebukhali nhlangothi zombili: ubuso bakhe bunjengokukhanya okuphele kwelanga.” Ngaleso sikhathi, nizokwazi ngaphandle kokungabaza ukuthi le nyama ejwayelekile ekhulume amazwi amaningi kangaka ngempela inguNkulunkulu osenyameni okwesibili. Futhi nizokwazi ukuthi nibusiseke kangakanani, nizizwe ninenhlanhla enkulu. Ngeke nifise ukwamukela lesi sibusiso?

     Ingxenye yokuqala yale ncwadi ingamazwi kaMoya aya emabandleni. La mazwi amelela ukusuka ekugcineni kweNkathi Yomusa kuya ekuqaleni kweNkathi Yombuso, futhi awubufakazi obusobala beNdodana yomuntu obuya emabandleni. Futhi angukugcwaliseka kwamazwi esAmbulo athi “Onezindlebe makezwe okushiwo uMoya emabandleni.” Lokhu kungumsebenzi uNkulunkulu awuqala eNkathini Yombuso. Ingxenye yesibili yale ncwadi ingamazwi iNdodana yomuntu eyawakhuluma ngokuqondile ngemva kokuzembula ngokusemthethweni. Abandakanya izinhlobo eziningi zokuqukethwe okucebile kwamazwi nokushiwo okunjengesiprofetho, isambulo sezimfihlakalo, nendlela yokuphila. Kukhona okubikezela ikusasa lombuso, izambulo zezimfihlakalo zohlelo lukaNkulunkulu lokuphatha, ukuhlukaniswa kwendalo yomuntu, iziyalo nezexwayiso, ukwehlulela okunzima, amazwi enduduzo asuka enhliziyweni, ukukhuluma ngempilo, ukukhuluma ngokungena, nokunye nokunye. Kafushane nje, lokhu uNkulunkulu anakho, lokhu ayikho, nesimo sikaNkulunkulu konke kubonakaliswa emsebenzini Wakhe nasemazwini Akhe. Yebo, uma uNkulunkulu eba yinyama manje, umsebenzi Wakhe ukubonakalisa isimo Sakhe, ikakhulu ngokusola nokwahlulela. Esebenzisa lokhu njengesisekelo, uletha iqiniso kubantu, akhombise ezinye izindlela zokwenza, ngalokhu bese efinyelela kulokhu akuphokophele kokunqoba abantu nokubasindisa esimweni sabo esonakele. Yilokhu okusemsebenzini kaNkulunkulu eNkathini Yombuso. Ingabe uyafisa ukungena enkathini entsha? Ingabe uyafisa ukususa isimo sokonakala esikuwe? Uyafisa ukuthola iqiniso eliphezulu? Uyafisa ukubona ubuso beqiniso beNdodana yomuntu? Uyafisa ukuphila impilo enenjongo? Uyafisa ukupheleliswa nguNkulunkulu? Pho, uzokwamukela kanjani ukubuya kukaJesu?

   Imibhalo engezansi:

  a. Umbhalo wokuqala ufundeka kanje “ngokwe-.”

Umthombo: IBandla LikaNkulunkulu USomandla

[spada1926]

Pensa ARRENZORENZI “Con la mia elezione si rafforza il ruolo dell’Italia in Europa come camerieri della Merkel ma ho paura di avere chiesto troppo ad Angelona! 80 € al mese per un disoccupato italiano sono troppi rispetto ai 1.500 € di un disoccupato tedesco e poi adesso devo anche temere la concorrenza del nuovo cameriere francese!”

[fiammatricoloresicilia]

L’ULTIMA TROVATA DELLA  CANCELLIERA: DUE VELOCITÀ PER UNA STESSA SCHIAVITÙ

Povera Angelona... Deve essere proprio in difficoltà se adesso ricorre perfino ai giochetti di parole per fronteggiare le prossime scadenze elettorali. Prendete la sua ultima uscita – per esempio – quella di una “Europa a due velocità”.

Già, perché l’Europa a due velocità di cui, da tempo, discutono gli studiosi di cose europee è tutta un’altra cosa. Le due velocità o, meglio, le più velocità di tante analisi politiche non erano altro che una presa d’atto delle profonde differenze di carattere soprattutto economico fra i vari membri dell’Unione; differenze che avrebbero dovuto condurre a due (o più) distinte politiche di sviluppo. Ciò che propone la furbastra, invece, è l’adozione di due diversi gradi di integrazione. Stessa politica economico-monetaria (insostenibile per i paesi meno prosperi), ma due diverse intensità di adesione alle strutture burocratiche e

legislative della UE: si va dalla disponibilità a prendersi battaglioni di profughi, fino alle minuzie, come quella di una tassa aggiuntiva sui carburanti (anche quella per finanziare la “accoglienza”).

È il vecchio pallino dei nipotini (degeneri) di Federico il Grande e del cancelliere Bismarck: un nucleo imperiale centrale formato dalla Grande Germania e da alcuni staterelli vassalli, e a fargli corona una piccola corte di popoli soggiogati, le cui economie siano subordinate ai superiori interessi del paese-guida. Concetto in verità piuttosto retrogrado, ottocentesco, che Adolf Hitler tradusse con la definizione di Herrenvolk (Popolo di Signori) e che i contemporanei della Cancelliera hanno mimetizzato dietro la definizione più rassicurante di Kerneuropa (Nocciolo dell’Europa).

Dunque – a parte gli slogan da campagna elettorale – non una Europa a due velocità, ma una Europa ad una sola velocità, quella tedesca. Perché, allora, questa bislacca sparata dell’attempata donzella? Semplice: perché a lei è stato passato lo scettro della cordata mondialista della politica internazionale, quello scettro che – fino alla recente vittoria di Trump negli Stati Uniti – era stato sempre saldamente nelle mani del Presidente americano. Adesso che l’uomo di Washington è invece passato a guidare il fronte avverso, quello degli Stati nazionali che respingono globalizzazione e multiculturalismo, i poteri forti della finanza scommettono tutto sulla sopravvivenza dell’Unione Europea, puntando le loro carte sui padroni dell’Europa, cioè sui tedeschi.

La Cancelliera ha dunque ereditato la patata bollente (battutacce a parte) di una Unione che sembra essere entrata nella fase terminale della sua agonia. Agonia che ancora non riguarda i tedeschi (è solo questione di tempo) ma che investe in pieno i popoli dell’Europa meridionale, non più in grado di sopportare una politica

– voluta e programmata – di totale dipendenza dal debito pubblico; una politica che sta definitivamente consegnando gli Stati nazionali agli aguzzini della speculazione finanziaria apolide.

Se non che, qualcosa si è inceppato nel meccanismo di distruzione dei popoli, che hanno cominciato a reagire con l’unica arma che hanno a disposizione, quella del voto: la Brexit, che probabilmente ha consentito all’Inghilterra di sciogliere il cappio destinato a strangolarla; poi la vittoria di Trump in quell’America ricattata da un debito pubblico che, durante la gestione Obama, ha superato i 19.000 miliardi di dollari (il 105% del suo PIL); e prossimamente, con ogni probabilità, l’elezione di Marine Le Pen in Francia, malgrado i sondaggisti parigini (colleghi degli spernacchiati supporter della Clinton) si affannino a prevedere che soccomberà al secondo turno.

Ma, a parte i risultati elettorali, c’è anche qualche altro piccolo particolare che minaccia di impedire che i popoli vengano portati al macello in tutta tranquillità, senza fastidiosi schiamazzi. E, ancòra una volta, il granellino di polvere che potrebbe intrufolarsi fra gli ingranaggi della macchina europea giunge dalla Grecia.

Il popolo ellenico si era già ribellato una prima volta al massacro sociale “che l’Europa ci chiede”. Ricordate il referendum del 2015, promosso da Tsipras e stravinto dagli anti-europeisti con un rapporto di 61 a 39? Anche lì – sia detto per inciso – i sondaggisti avevano previsto la sconfitta dei populisti, ed anche lì erano stati poi clamorosamente smentiti dai risultati.

Poi Tsipras aveva misteriosamente cambiato opinione, e si era trasformato nel più docile strumento della subordinazione ai diktat dell’Europa. In nome della prudenza, naturalmente, della

ragionevolezza, del no al salto nel buio che – ne era certo il pentito – avrebbe rappresentato l’uscita dall’€uro e dalla UE. Il sottoscritto, al tempo, si prese il lusso di una facile previsione: «pagare gli interessi agli strozzini non estingue il debito, serve soltanto a rimandare il momento in cui al debitore saranno spezzate le gambe» (“Grecia 1, Figli di Troika 0” su Social del 10 luglio 2015).

Ebbene, sembra che il momento in cui alla Grecia saranno spezzate le gambe sia quasi arrivato. La montagna del debito pubblico è ancòra tutta lì, e due anni di “ragionevolezza” sono serviti soltanto a rastrellare gli ultimi spiccioli dalle tasche dei greci per pagare qualche rata di interessi alla finanza usuraia. Dopo di che, a breve, Atene sarà probabilmente costretta ad abbandonare l’€uro: alcuni esperti ipotizzano che ciò possa avvenire già fra una manciata di mesi, all’inizio dell’estate. Dopo la Brexit, dunque, ci sarebbe la Grexit; ammesso (e non concesso) che un paio di mesi prima le elezioni francesi non abbiano già posto le premesse per la Frexit.

Ecco perché l’arcigna signora cambia improvvisamente registro: perché spera che diversi livelli di “integrazione” (cioè di sottomissione) possano servire a conservare l’UE ancòra per qualche tempo. La Grecia, così, potrebbe abbandonare l’€uro senza necessariamente uscire dall’Unione Europea. E questo – anche se nessuno ancòra lo dice – potrebbe essere l’itinerario ipotizzato anche per l’Italia, alla cui economia la disastrosa gestione renziana ha dato quasi un colpo di grazia.

Naturalmente, i cavalier-serventi italiani si sono prontamente allineati ai voleri della Kanzlerin. Gentiloni, folgorato dalla proposta merkelliana mentre si trovava in visita a Londra, non ha aspettato nemmeno di rientrare a Roma, ed ha sùbito esternato la

sua compiacente adesione: «penso sia molto ragionevole che nell'ambito dell’UE ci possano essere diversi livelli di integrazione».

Immediatamente dopo – per la serie “A volte ritornano” – si è rifatto vivo il grande alienatore dell’industria pubblica italiana, Romano Prodi: «Dico solo una cosa: era ora!».

Nessuno, naturalmente, che si spinga a dire una cosa assai semplice, evidente, banale. E cioè che l’unica Europa a due velocità che si possa concepire, è una Europa divisa in due parti: una parte i cui interessi coincidano con quelli della Germania, ed una parte (o più parti) i cui interessi siano opposti a quelli della Germania. La qualcosa, naturalmente, implicherebbe la fine dell’€uro, dell’Unione Europea, e dell’ipoteca mondialista sui destini dei popoli europei.

Michele Rallo

[my-maribel-me]

Ainsss què bonic!!! #gourmet #delicatessen #molabarcelona i amb tu més, #Angelona (at Secrets del Mediterrani)

[rpallavicini]

Sarebbe bastato....

Sarebbe bastato….

sarebbe bastato chiamare l’ ambasciata ad Ankara per scoprire che (…) molti dei 120mila disgraziati transitati dalle coste turche a quelle greche dall’ inizio dell’ anno arrivano non dalla Siria, ma da Pakistan, Afghanistan, Bangla Desh e altri Paesi. http://www.dagospia.com/rubrica-3/politica/cancelliera-cancella-europa-disastro-merkel-ha-eliminato-sovranita-108681.htm Gian Micalessin, uno che…

[kat19tigerlily-blog-blog]

ahaha-.-

[my-maribel-me]

#labasculadelacereria Per fi!!!! Amb les nenes més importants de la meva vida #Asomiré i #Angelona (at La Báscula de la Cerería)