#bedes of faith

[rowenabean]

Arrived home to an embarrassment of riches! (the book I bought last month on St Gianna arrived as well as TWO books from the theology library)

[miraiconnection]

“I’ve been watching you” @ Liko (because I need to see them interact in the anime and I’m not getting that >:T)

"E-Eh? Why me...?"

Her hand instinctively raises to cover her pendant protectively. Too many people watching her were up to no good, she couldn't be too careful, but she does take note that the Sprigatito sitting on her shoulder doesn't seem suspicious of this woman. In fact, Sprigatito gives a cheerful meow in greeting. Liko relaxes a little, but still holds onto her pendant just in case.

"Um, who are you?"

[whencyclopedia]

Hilda of Whitby

Hilda of Whitby (also known as Saint Hilda of Whitby, l. 614-680 CE) was the founder and abbess of the monastery at Whitby, Kingdom of Northumbria, Britain. She was a Northumbrian princess who converted to Christianity with the rest of the court of her great-uncle, King Edwin of Deira (r. 616-633 CE), when she was 13. She was raised at Edwin's court in the tradition of Roman Catholicism, but at the age of 33 became an adherent of Celtic Christianity, tutored in the faith by Aidan of the monastery of Lindisfarne, and was abbess at Hartlepool Abbey before founding the monastery at Whitby.

She was highly educated and her wisdom was so legendary that her counsel was sought by nobility and commoners alike. Hilda was an able administrator, carefully overseeing the large estate of Whitby while also ministering to the needs of the community. She encouraged the shepherd Caedmon to share the famous hymn which came to him in a vision (Caedmon's Hymn, 7th century CE), the oldest extant poem in Old English, for which she is honored as patron saint of poetry in addition to her honor as patron saint of culture, literacy, and learning.

She hosted and presided over the Synod of Whitby in 664 CE which decided whether the traditions of Celtic or Roman Christianity would be adhered to in Britain and, even when the vote went against her side, stood beside the Church's decision and encouraged unity of vision in adhering to Roman tradition. Her story and Caedmon's Hymn is first recorded by Bede (l. 673-735 CE) in his Ecclesiastical History of the English People (published 731 CE). Hilda's virtuous life, wisdom, and unceasing care for others, no matter their social status, led to her veneration shortly after her death.

Northumbria & Early Life

The Kingdom of Northumbria (c. 604-954 CE) was originally divided between two separate, and hostile, political entities: Bernicia in the north and Deira in the south. These two were in continuous conflict until they were united in 604 CE under the reign of the king Aethelfrith (r. 593-616 CE) of Bernicia.

When Aethelfrith united the kingdoms, he disinherited the ruling house of Deira and drove the Deiran nobility, including Prince Edwin and his nephew Hereric, into exile. Hereric went to the Brittonic kingdom of Elmet (in present-day West Yorkshire) where he and his wife Breguswith had two daughters, Hereswith and Hilda. Hereric was poisoned while at the Elmet court and, after his death, the infant Hilda and her older sister were taken under the care of Edwin who was in exile in East Anglia.

When Aethelfrith died in 616 CE, Edwin returned and claimed the throne, ruling from Deira. Hereswith and Hilda were raised at Edwin's court. The peace established by Aethelfrith was threatened under Edwin by the Kingdom of Mercia at its border and the southern Kingdom of Wessex. In 626 CE, Cwichelm of Wessex (d. 636 CE) sent an assassin to kill Edwin but the plot was foiled and credit was given to the Christian god. Previously, the nobility of Northumbria was pagan but, in gratitude for his life, Edwin – and his entire court including Hilda – converted to Christianity in 627 CE.

Edwin had been victorious over the combined forces of Wessex and Mercia in late 626 CE at the Battle of Win-and-Lose Hill but King Penda of Mercia (r. c. 625-655 CE) turned on his allies, defeated them, and then struck at Northumbria. In 633 CE, Penda defeated the Northumbrians at the Battle of Hatfield Chase in which Edwin and his son Osfrith were both killed. Northumbria's power collapsed and Hilda fled with her mother and sister to Kent. Edwin was succeeded by Oswald (r. 634-642 CE), who devoted himself to turning his people from the religious errors of Roman Catholicism to what he viewed as the self-evident truth of Celtic Christianity.

Continue reading...

[ballonleastadiumofficial]

...

...Hm.

Hello, Gym Leader Roxie,

I see you've been having fun with... recent events.

@ballonleastadiumofficial

BEDE!!! MY MAN MY MAIN MAN!!!

“Fun” is a bit o’ a strong word, somethin’ more like “mildly entertainin’” would be more accurate… Either way, I’m more curious ‘bout how yer dealin’ with all this? Ya need anythin’ from me? And I ain’t tryna coddle ya or anything, before you accuse me of somethin’ like that.

[medichamcham]

I could be wrong about this, but I feel like a thing that sets Rose apart from any other pokevillain is that he genuinely always sees the best in people. His questionable policies and decisions aside, I feel like him sponsoring Leon and Bede was out of pure support for them. He argues with Leon, yes, but he never painted Leon as an asshole and never tried to tear him down. He even fell for Giovanni's scheme at first because aside from Gio offering something tempting, Rose in general gave Giovanni the benefit of the doubt. Surely, he can't be that bad, right? He wants to help

no you are ABSOLUTELY right and there's dialogue by oleana to back up your claim!! in masters, oleana tells you something along the lines of "unlike rose, i have a hard time trusting people". you can clearly tell rose puts a lot of faith in others.

rose also attempted to aid piers with moving his gym that allows pokemon to dynamax so he could attract more visitors, and after piers denied his help he stopped badgering him about it. he could easily force to transfer him to another location or improve spikemuth's infrastructure without piers' permission, but made the choice to simply leave him and his town alone. which could indicate rose's respect for piers and his faith that he can improve the gym by himself, despite it not being reciprocated.

this is getting too long but i think rose is also willing to make difficult choices whilst fully knowing he'll get scapegoated. he genuinely believes in his goal to improve the lives of others, and doesn't ask to be thanked in return.

[ballonleastadiumofficial]

Welcome to Ballonlea~☆

Ballonlea Stadium is the fifth gym in the galar gym circuit, first in fairy type mastery across the globe ~•°☆

Nestled deep within the Glimwood Tangle, our gym tests challengers' mettle through perplexing puzzles topped with a punch of pink power! Our aim is to provide a strong core for our little town and bring out the full potential of any trainer we are graced to meet. I, Bede, our new gym leader, look forward to capturing the hearts of many as I ascend to the top of Galar's competitive league~

The purpose of this blog is as follows:

Provide trainers an opportunity for open communication with Ballonlea Gym- comments, questions, and concerns have the potential to be addressed here. Please do not hesitate to send an ask, and I will get to it as soon as my rigorous training allows.

Allow us to easily make announcements concerning current events or gym goings-on. Ballonlea Gym is an institution for the community and, as such, may hold events during the off-season. If you would like to hold your own performance or exhibition on the stadium's esteemed stage, reach out and we will see what we can arrange. There is also the potential for small tournaments or pokemon showcases. Do keep your eyes peeled.

And, of course, to educate the public on just how astonishing fairy type pokemon can be!

Further questions can, as stated, be answered in the form of asks~

I thank you all for so readily accepting me as your new gym leader. As an elite trainer, I'm sure I'll have no trouble proving to you that your faith was well-placed!

---------------------

Pokemon registered to Gym Leader Bede:

Hatterene - F

Duosion - M

Gothitelle - F

Rapidash (Galarian) - M

Sylveon - F

Mawile - F

Gardevoir - F

Vulpix (Alolan, Shiny) - "Cupcake" - F

Budew (Shiny) - M

Inkay - F

---------------------

Pokemon registered to Former Gym Leader Opal:

Alcremie (Ruby Cream, Strawberry Sweet) - "Ruby" - F

Weezing (Galarian) - "Virida" - F

Shiinotic - "Truffle" - F

Mawile - "Missie" - F

Togekiss - "Patience" - F

Flabebe - "Lapis" - F

[lawrenceop]

Homily for the feast of St Frideswide

A few years ago there was a wonderful exhibition in the British Library called ‘Anglo Saxon Kingdoms: Art, Word, War’. However this somewhat bland title masked the fact that the exhibition was really about the light that the Christian Faith and Christian culture brought to these lands during a time that is still referred to as ‘the Dark Ages’. For the Art that was featured came from illuminated Gospel books and psalters and were depictions of Christ, the angels, and Saints; the Word that was preserved was written by Christian monks and scribes, whose fine uncial script copied the words of Scripture, and the Rule of St Benedict, and the thought of Beothius, and the lives of the Saints, including of course, the Ecclesiastical History of the English People written by St Bede in the 8th-century. All this was written in Latin, the language of the Western Church and of Roman civilisation, and the ancient rite of Mass we celebrate today connects us to our common heritage. 

And the War referred to in the title of this exhibition involved Christian kings and their realms struggling against pagan ideas and the pushback of pagan powers – the war for Christian civilisation in other words, which we in our generation are called to take up, for the Gospel has to be heard anew in every generation, and the light must shine through our lives and our example in order to keep the darkness at bay. Here in Oxford, which has St Frideswide for its patron saint, and in its venerable University, whose motto declares the Lord to be our light, we must strive to live up to that motto and to the example of St Frideswide.

For the saint we celebrate in today’s Mass comes from that ancient pre-Norman Christian world, and she is numbered among those Anglo-Saxon saints whom we do well to recall because they remind us that the Catholic Faith, founded on the faith of St Peter and linked to Rome, is truly the “faith of our fathers”. It is for this ancient and true Faith that the Oxford Martyrs shed their blood, after all. Our procession this afternoon to the site of Blessed George Napier’s martyrdom serves to bear witness to this, and to honour their sacrifice. Indeed, the Oxford Martyrs died defending the Catholic Faith which had been brought to this island by missionaries sent by Pope St Gregory the Great himself. In 597, St Augustine had come to England and the succeeding centuries had witnessed the establishment and flourishing of Christian civilisation in these lands. So from the beginning this Christian culture in Britain had, as the exhibition catalogue observed, “an umbilical link between England and Rome that persisted until the Reformation.”   

St Frideswide is very much a part of that first flourishing of the Faith in Anglo-Saxon England. She was a princess of Wessex in the kingdom of Mercia, and her name is probably pronounced Frithuswith (rather than Frideswide), and she was born c.650. Like quite few other royal women of her age, she became abbess of a monastery she had founded with her parents’ help in Oxford, on the site that is now called Christ Church Cathedral. This suggests to me the close links between the Church and the political rulers of the time. But after the death of her parents, King Aethelbald of Mercia sought to marry her, disregarding her vow of celbacy. When she refused, he tried to abduct her so she fled to Bampton and then to Binsey. Aethelbald is thwarted when he is struck blind by God so he gives up. But a well springs up in Binsey, and people go to Frithuswith for prayers and healing, and she later returns to Oxford to her monastery where she was buried after her death on this day in 727. Later on, in the 1440s, some 200 years after the Dominicans first arrived in Oxford, St Frideswide is declared patron saint of Oxford, and the friars in Oxford back then would have celebrated the first solemn feast days of St Frideswide in the rite that is being used here today. 

St Frideswide’s relics are still somewhere in Christ Church Cathedral but they had been scattered after the Reformation and so they’re not possible to locate, but we do well to visit the location of her medieval shrine, and to seek her intercession as countless other Catholics have done before us.

For we have much need of the help and example of the saints to inspire us and to fortify us as we seek to build the kingdom of God in our times and in these lands. And so we too need now to take up the weapons of our spiritual War and contend with the powers who seek to pursue us and silence us. Thus we need to pray and to fast and to struggle against the political powers who want to ban us from even praying silently. We need also to proclaim the Word faithfully and confidently, to seek Truth in places like the University, and in this Dominican House of Studies, Blackfriars, and to joyfully preach the Word and prudently refute error. And finally we also need in our time to pay attention to Art, that is to say, to Beauty which draws souls to Christ – beauty in the Liturgy, beauty in the sacred arts, and above all, beauty in lives of holiness and Christian friendship. 

It seems to me that one beautiful gift from Our Lady sums up war, word, and art and this is the Holy Rosary. Pray it daily, as Our Lady begs us to do, and know that it is the most powerful weapon for banishing the darkness. These are dark ages, indeed, but the light of our one true Faith shines brightly whenever the Rosary is prayed. So, in the words of  one of Oxford’s most well-known residents, J.R.R. Tolkien, “May [this] be a light to you in dark places, when all other lights go out”.

[actualmermaid]

I present to you The Venerable John Boswell, who should be remembered by every church and every Christian who considers themselves “open and affirming.”

If you have heard of John Boswell, you've probably heard of his name in conjunction with words like "controversial" or "disputed." This is an absolute shame, because I've been getting to know him and his work over the last couple of months for a different project, and I've come to think of him as "my dead friend." According to an (alive) friend in religious studies, "a saint is just a dead friend who can pray for you," so I am presenting him in the form of a traditional icon.

Iconography:

"The Venerable": in one sense bitterly ironic, since Professor Boswell died young. On the other hand it calls back to the Venerable Bede, also a historian whose work has been "challenged."

Tongue of flame: a traditional symbol for the Holy Spirit. One of the traditional gifts of the Holy Spirit is the gift of "speaking in tongues" and the "interpretation of tongues." Professor Boswell spoke or read at least 17 modern and classical languages.

Harvard Doctoral robes: a symbol of his academic achievement and authority. Professor Boswell was educated and worked in some of the most prestigious institutions in the world, and was briefly the chair of the Yale history department before he had to step down because of his illness. Someone like Thomas Aquinas probably would have considered him a social equal. He was not "a single controversial historian" with a couple of crackpot theories.

Palm frond: a traditional symbol for martyrs. In a very broad sense, a martyr is someone whose death can teach us something, or is otherwise "theologically significant." Professor Boswell died of AIDS in 1994. HIV/AIDS is not "God's judgment upon sinners," as some conservative fanatics believe. It is a mindless disease that governments and other institutions (including churches) allowed to spread unchecked in gay communities for years, simply because they were gay. It was only when "respectable" people began coming down with it that medical research began in earnest and public health protocols were put into practice. It was, and still is in some places, a public health disaster even now that effective treatments for it exist. Professor Boswell was one of the vanguard of AIDS patients who died before effective treatments were available, and part of a generation of queer elders who should still be with us. He would be 76 years old in 2023.

"The crown of glory for me is with you": this is a line from "The Passion of SS. Serge and Bacchus," which Professor Boswell translated into English for the first time, which makes it widely available to people outside of small, elite academic circles. In the legend, Bacchus has been martyred and has appeared to Sergius in a vision. He uses this line to encourage Sergius to stay strong until they can be reunited in heaven. In another sense, the icon of Professor Boswell is encouraging the people who admire him to keep up his work. Keep digging up subversive, queer Christian history, and keep challenging him. We didn't stop writing English history after the Venerable Bede, and we won't stop writing LGBTQ Christian history after the Venerable Boswell.

Hagiography:

Professor Boswell, known as Jeb to his friends and family, was said to be remarkably kind, generous, funny, and sensitive. He was beloved by his students and respected by his colleagues. He became a devoted Roman Catholic when he was a teenager, and attended Mass daily. He was approachable and open regarding the challenges of being both gay and Christian, and was also openly critical of the Church in spite of (or perhaps because of) his personal faith. He challenged both religious conservatives, for obvious reasons, and also "enlightened secularists" whose dogma held that "organized religion," and Christianity in particular, was the root cause of all homophobic discrimination in the world. There are many people who would have preferred to let his life and work quietly slip into the past, and there are even some who have actively tried to erase him, but John Boswell will not be erased. In my opinion, Professor Boswell should be officially commemorated by every church that considers itself "Open And Affirming." This modern movement builds on work done by Professor Boswell, and he must be respected in all of his twinky, flamboyant, brilliant, and life-giving glory. He declared that queer people could know God without shame or self-censorship, and that the Church could be made to repent and welcome us as it once did.

Further Reading:

If you have a couple of hours, I recommend the single known video recording of one of his lectures: Jews, Gay People, and Bicycle Riders (1986). This is an excellent introduction to his work.

https://www.christiancentury.org/article/first-person/john-boswell-s-faith-lit-generation

https://qspirit.net/john-boswell-historian-gays-lesbians/

https://www.findagrave.com/memorial/17004797/john-eastburn-boswell

https://www.wm.edu/as/dean/boswell/about/index.php

https://lgbtqreligiousarchives.org/profiles/john-boswell

https://sourcebooks.fordham.edu/pwh/index-bos.asp

https://archives.yale.edu/repositories/12/resources/5188

[blackswaneuroparedux]

Anonymous asked: I read your post on the philosophical defence of monarchy and I’m impressed with the way you mounted such a formidable argument in favour of it. The flaw in your argument is how old you portray the monarchy’s ancient origins to lend legitimacy to its rule. How can you say the rituals and traditions of the British monarchy are ancient if the coronation itself took place in an Anglican church after the Reformation? That makes it a modern invention not ancient. Your fancy intellectualizing is built on a house of cards.

Thank you for at least reading my post even if you haven’t quite understood what I did write. The flaw in your reasoning is to conflate the British monarchy with the the tumultuous changes of the Reformation in England alongside the establishment of the sovereign as the head of the Church of Engand.

The coronation of a new monarch in the Anglican church had not been going on since the Reformation but goes back even further before the Reformation. Your mistake is to wrongly date the Anglican church. People forget this but the Church of England was established by St Augustine of Canterbury in 597 CE.

Almost nothing is known of the early life of the man who brought Christianity to medieval England. Augustine was most likely living as a monk in Rome when in 595, Pope Gregory the Great chose him to lead a mission to convert the pagan Anglo-Saxons to the Christian faith. Christianity had been present in England during Roman times, but with the arrival of the Saxons, most of the country had once again reverted to paganism.

England in the 6th century was divided into many warring kingdoms. Of these, it was Kent that was chosen as the place to begin Augustine’s mission in England, most likely because of the powerful position of its ruler, King Æthelberht.

The story of St Augustine’s arrival in England has become the stuff of legend, and was first told by the 8th-century monk and historian Bede, writing 140 years after the events took place. Bede describes how when Augustine arrived in Kent, Æthelberht met the monk and his 40 companions outdoors, because the pagan king was scared of the new arrivals practising sorcery.

The monks are said to have held up a silver cross and a panel painted with the image of Christ. We are told that King Æthelberht, while wary of his visitors, did allow them to preach to the gathering.

King Æthelberht was most likely accompanied by his wife, Queen Bertha. Bertha was a Frankish princess who was already a Christian, despite her marriage to a pagan king. It is thought that the presence of Bertha may have been another reason for Augustine to begin his mission in Kent. She is known to have been in contact with the Pope around this time, and the fact that her husband allowed her to practise Christianity perhaps suggested that he might also be sympathetic to Augustine’s mission.

King Æthelberht did not immediately convert to Christianity, but he did treat Augustine and his companions with hospitality. They were given freedom to preach and invited to reside in Canterbury, the capital of Kent. Augustine and his companions held services in the ancient church of St Martin’s, which is believed to be the church that Queen Bertha herself worshipped in.

Eventually, King Æthelberht did convert, and the abbey of St Peter and Paul (later rededicated to St Augustine) was founded in Canterbury in about 598. Augustine became the first Archbishop of Canterbury, a role that to this day is still the most senior cleric in the Church of England.

There were many advantages for Augustine in gaining royal support for his mission. King Æthelbert’s gifts enabled the creation of a school and a library at the abbey, which in turn established it as an important seat of learning. Pope Gregory even sent books from Rome to fill the abbey’s bookshelves.

Æthelberht also provided protection to the new Christian church. He made laws that protected church property and punished transgressions against the Church even more harshly than those against the Crown. These charters may have been drawn up under the guidance of Augustine himself. Augustine was clearly a shrewd man who knew that royal support was essential if his mission was to be successful.

It is known that Augustine died on 26 May, though scholars still argue over whether the year was 604 or perhaps 609. Christianity continued to spread throughout the other English kingdoms in the years that followed St Augustine’s first mission, but its progression was not smooth. Not all of the successors to the converted Anglo-Saxon kings were Christian, including some of those that followed Æthelberht in Kent. The Christianisation of the Anglo-Saxon kingdoms was finally completed at the end of the 7th century, when the Isle of Wight’s last pagan king, Aruald, died in 686.

It was Edgar (known as King Edgar the Peaceful) who became the first king to be coronated under the sacred auspices of the Church of England. When he was coronated in 973, this was the first time a king was coronated as king of England.  When his uncle Aethelstan had united the various kingdoms of Wessex, Mercia, Northumbria, and East Anglia, this was achieved over time, whereas Edgar came to power as King of a united England.

His coronation as King of England has become the model for coronations, and the oath he gave at his coronation in 973 is the oath still given by British monarchs upon their coronations. The oath required the king to carry out three duties: first, to protect the church and the peace of the land; second, to establish the rule of law and forbid criminally in all classes of subjects, even the nobles; and third, to use justice and mercy in all judgments, which is to say, to be impartial, fair, and not vindictive or cruel, nor to show favoritism or let friends off easily.

Edgar consolidated the unity of England established by his uncle (his father’s much-older half-brother) Aethelstan the Glorious (ruled 924-940) so that England never afterwards experienced a long-term division back into the minor kingdoms (of York, Northumbria, Mercia, Wessex, East Anglia, etc.) 

Edgar, lest we forget, was a great-grandson of Alfred the Great. Edgar was the father of Edward the Martyr (ruled 975-978) and Aethelred The Badly-Counseled (“Aethelred the Unready”, who ruled 978-1016). He was thus the grandfather of Edmund Ironside (ruled 1016) and Edward the Confessor (ruled 1042-1066). And then we get to William the Conqueror and 1066 and all that...

So in effect all that happened at the Reformation under Henry VIII is that the Church of England declared its independence from the Pope; its internal administrative structure remained the same.

Freed from Papal control, the Anglican Church went on to diverge in doctrine as well over the following years, though not as much as most other Protestant churches.

The coronation ceremony for British monarchs based on the rites first used to crown King Edgar in the year 973 continued to be used after Henry VIII’s time. 

The modern ceremony is not identical, of course; for one thing, it’s in modern English not Anglo-Saxon or Latin. However, each new version of the ceremony to crown a new monarch was based on the previous ceremony, in a direct chain of evolution.

The liturgy described in the Liber Regalis, written in the 14th century and itself based on earlier precedent, is still regarded as definitive. The mediaeval manuscript is kept in Westminster Abbey, the Anglican cathedral where most new monarchs have been crowned ever since 1066.

Interestingly, James VI of Scotland had the Liber Regalis translated into English for his own coronation in England in 1603, and subsequent coronations have drawn from it as their basis: though with variations and changes to suit their particular requirements. In the 20th century there was a movement to bring back more elements of the more ‘authentic’ early ceremony.

A ceremony which was first performed 1045 years ago and still follows the same basic format today surely qualifies as ‘ancient’ by most standards and doesn’t need ‘fancy intellectualising’.

Thanks for your question.

[eternal-echoes]

“The virtuous woman does not veil her body because she thinks that it is bad. Nor is she hiding herself from men. Rather, she is revealing her dignity to them.

A similar comparison could be made of how God revealed His glory to us through the Incarnation. While writing about the miracle of God becoming man in the person of Christ, an eighth-century monk said that Jesus was telling us:

I am covered by a cloud of flesh not that I may be hidden from those seeking me, but that I may be less bright for the sake of the weak. Let them heal the eyes of their minds, let them purify their ears, with faith, so that they may be worthy to look upon me. For "Blessed are the pure of heart since they will see God."1

Something similar could be said by the woman who dresses modestly:

I am covered by a cloud of modesty not that I may be hidden from the men seeking me, but that I may be less bright for the sake of the weak. Let them heal the eyes of their minds, let them purify their hearts, with faith, so that they may be worthy to look upon me. For "Blessed are the pure of heart since they will see God."

It is not arrogant for a woman to think of herself in such terms, believing that her body is a window of heaven. It's humble. Humility is nothing more than the truth, and the truth is that there's glory in the way a woman has been created. Perhaps this is why one brilliant medieval philosopher called the sensitivity to shame "a healthy fear of being inglorious."2 If that's true, one could argue that modesty is a healthy confidence of being glorious.”

-Jason Evert, How to Find Your Soulmate Without Losing Your Soul

1 St. Bede the Venerable, Magnificat

2 St. Thomas Aquinas, Summa Theologiae

[the-busy-ghost]

"'This Rector of Broxton is little better than a pagan!' I hear one of my readers exclaim. 'How much more edifying it would have been if you had made him give Arthur some truly spiritual advice. You might have put into his mouth the most beautiful things- quite as good as reading a sermon. Certainly I could, if I held it the highest vocation of the novelist to represent things as they never have been and never will be. Then, of course, I might refashion life and character entirely after my own liking; I might select the most unexceptionable type of clergyman, and put my own admirable opinions into his mouth on all occasions. But it happens, on the contrary, that my strongest effort is to avoid any such arbitrary picture, and to give a faithful account of men and things as they have mirrored themselves in my mind. The mirror is doubtless defective; the outlines will sometimes be disturbed, the reflection faint or confused; but I feel as much bound to tell you as precisely as I can what that reflection is as if I were in the witness-box, narrating my experience on oath."

"Adam Bede", by George Eliot. Somehow I get the feeling she had received complaints about immoral or unimproving literature...

[anarchivalsystem]

Some of us feel like answering questions, possibly with art, so... feel free to send asks?

Series we have fictives from who are interested:

(As well as non-fictives who are interested; see Misc.)

The Magnus Archives

Martin

Lonely!Martin (AU, also vetting questions for our Little, Callum Brodie)

Tim

Michael Shelley

Mike Crew

Gerry

Annabelle Cane

Five Nights at Freddy's

Toy Bonnie

Foxy

Glamrock Freddy (also vetting questions for our Little, Cassie)

Glamrock Bonnie

Eclipse

Milgram

Mikoto

Shidou

Fuuta

Haruka

Kotoko

The Hollows (book series)

Rachel Morgan

Ivy Tamwood

Algaliarept (begrudgingly)

Pokèmon

Raihan (also vetting questions for our Little Allister & Middle Bede)

Leon (also vetting questions for our Middle Gloria)

Rika

Grusha

Arven

Penny (begrudgingly)

Helluva Boss/Hazbin Hotel

Blitz & Stolas

Moxxie & Millie

Fizz

Tex

Alastor

Misc.

November (Darker than Black)

Faith (Buffy)

Lonely!November (TMA/Darker than Black AU)

Beast Boy (Teen Titans)

Robin (Teen Titans)

Poison Ivy (Harley Quinn Animated Series)

Bear (non-fictive, werewolf)

Queenies (non-fictive, hive of miniscule dragons)

Selka (non-fictive, Middle, selkie girl)

The Arcana

Asra

Nadia

Portia

Muriel

[orthodoxydaily]

Saints&Reading: Sunday, June 9, 2024

may 27_june 9

Sixth Sunday of Pascha: The Blind Man.

Troparion, Tone V

Christ is risen from the dead, trampling on death by death, and on those in the tombs bestowing life.

Kontakion, Tone IV

Having the eyes of my soul blinded, I come to Thee, O Christ, like the man blind from birth, and with repentance I cry to Thee: Thou art the bright Light of those in darkness.

THE HOLY MARTYRS THEODORA THE VIRGIN AND DIDYMAS THE SOLDIER OF ALEXANDRIA (304)

The Holy Martyrs Theodora the Virgin and Didymus the Soldier suffered for Christ during the persecution against Christians under the emperor Diocletian (284-305), in the city of Alexandria in either the year 303 or 304.

The Virgin Martyr Theodora, standing trial before the prefect Eustratius of Alexandria, bravely confessed herself a Christian. When the prefect asked why she had not married, the saint replied that she had dedicated herself to God, and had resolved to remain a virgin for the name of Christ.

Eustratius ordered the holy virgin to be taken to prison, giving her three days to make up her mind, and he threatened to have her taken to a brothel if she persisted in her disobedience. Brought again to trial three days later, Saint Theodora remained as resolute in her faith as before.

The saint was taken to the brothel, where dissolute youths began to argue which of them should be the first to have her. At this moment the Christian Didymus, dressed in soldier’s garb, entered the brothel without hindrance. He chased the frightened profligates out and saved the holy virgin, giving her his clothes so she could escape.

Upon learning what had happened, Eustratius interrogated Saint Didymus. Brought before the angry judge, Saint Didymus told how he had set the holy virgin free, and for this he was sentenced to death. Saint Theodora appeared at the place of execution, and said that she wanted to die with Saint Didymus. The prefect gave orders to execute both of them . The first to bend the neck beneath the sword was the holy martyr Theodora, and then the holy Martyr Didymus. The bodies of the martyrs were then burned.

VENERABLE BEDE THE VENERABLE (735)

Saint Bede was a church historian who recorded the history of Christianity in England up to his own time. He was probably born around 673 in Northumbria. We do not know exactly where he was born, but it is likely that it was somewhere near Jarrow.

When he was seven, Bede was sent to Saint Benedict Biscop (January 12) at the monastery of Saint Peter at Wearmouth to be educated and raised. Then he was sent to the new monastery of Saint Paul founded at Jarrow in 682, where he remained until his death. There he was guided by the abbot Saint Ceolfrith (September 25), who succeeded Saint Benedict in 690, ruling both Wearmouth and Jarrow.

There is an incident in the anonymous Life of Ceolfrith which may refer to the young Bede. A plague swept through Ceolfrith’s monastery in 686, taking most of the monks who sang in the choir for the church services. Only the abbot and a young boy raised and educated by him remained. This young boy “is now a priest of the same monastery and commends the abbot’s admirable deeds both verbally and in writing to all who desire to learn them.”

Grieved by this catastrophe, Ceolfrith decided that they should sing the Psalms without antiphons, except at Matins and Vespers. After a week of this, he went back to chanting the antiphons in their proper place. With the help of the boy and the surviving monks, the services were performed with difficulty until other monks could be brought in and trained to sing.

Saint Bede was ordained as a deacon when he was nineteen, and to the holy priesthood at the age of thirty by Saint John of Beverley (May 7), the holy Bishop of Hexham (687), and later (705) of York. Bede had a great love for the church services, and believed that since the angels were present with the monks during the services, that he should also be there. “What if they do not find me among the brethren when they assemble? Will they not say, ‘Where is Bede?’

Bede began as a pupil of Saint Benedict Biscop, who had been a monk of the famous monastery at Lerins, and had founded monasteries himself. Saint Benedict had brought many books with him to England from Lerins and from other European monasteries. This library enabled Bede to write his own books, which include biblical commentary, ecclesiastical history, and hagiography.

Bede was not an objective historian. He is squarely on the Roman side in the debate with Celtic Christianity, for example. He was, however, fair and thorough. His books, derived from “ancient documents, from the traditions of our ancestors, and from my own personal knowledge” (Book V, 24) give us great insight into the religious and secular life of early Britain. To read Saint Bede is to enter a world shaped by spiritual traditions very similar to those cherished by Orthodox Christians. These saints engage in the same heroic asceticism shown by saints in the East, and their holiness fills us with love and admiration. Christians were expected to fast on Wednesdays and Fridays, and there was a forty day Nativity Fast (Book IV, 30).

Saint Bede became ill in 735. For about two weeks before Pascha, he was weak and had trouble breathing, but experienced little pain. He remained cheerful and gave daily lessons to his students, then spent the rest of the day singing Psalms and giving thanks to God. He would often quote the words of Saint Ambrose, “I have not lived in such a way that I am ashamed to live among you, and I do not fear to die, for God is gracious” (Paulinus, Life of Saint Ambrose, Ch. 45).

In addition to giving daily lessons and chanting the Psalms, Saint Bede was also working on an Anglo-Saxon translation of the Gospel of Saint John, and also a book of extracts from the writings of Saint Isidore of Seville (April 4). On the Tuesday before the Feast of the Lord’s Ascension, the saint’s breathing became more labored, and his feet began to swell. “Learn quickly,” he told those who were taking dictation from him, “for I do not know how long I can continue. The Lord may call me in a short while.”

After a sleepless night, Saint Bede continued his dictation on Wednesday morning. At the Third Hour, there was a procession with the relics of the saints in the monastery, and the brethren went to attend this service, leaving a monk named Wilbert with Bede. The monk reminded him that there remained one more chapter to be written in the book which he was dictating. Wilbert was reluctant to disturb the dying Bede, however. Saint Bede said, “It is no trouble. Take your pen and write quickly.”

At the Ninth Hour, Bede paused and told Wilbert that he had some items in his chest, such as pepper, incense, and linen. He asked the monk to bring the priests of the monastery so that he could distribute these items to them. When they arrived, he spoke to each of them in turn, requesting them to pray for him and to remember him in the services. Then he said, “The time of my departure is at hand, and my soul longs to see Christ my King in His beauty.”

That evening, Wilbert said to him, “Dear Master, there is one sentence left unfinished.”

Bede said, “Very well, write it down.”

Then the young monk said, “It is finished now.”

Saint Bede replied, “You have spoken truly, it is well finished.” Then he asked Wilbert to raise his head so that he could see the church where he used to pray. After chanting, “Glory to the Father, and to the Son, and to the Holy Spirit” to its ending, Saint Bede fell asleep in the Lord Whom he had loved.

Although Saint Bede reposed on May 25, the eve of the Ascension, he is commemorated on the 27th, since the Feast of Saint Augustine of Canterbury is appointed for the 26th. His body was first buried in the south porch of the monastery church, then later transferred to a place near the altar. Today his holy relics lie in Durham Cathedral, in the Galilee chapel. Saint Bede is the only Englishman mentioned by Dante in the DIVINE COMEDY (Paradiso).

Source: Orthodox Church in America_OCA

EPHESIANS 6:10-17

10 Finally, my brethren, be strong in the Lord and in the power of His might. 11 Put on the whole armor of God, that you may be able to stand against the wiles of the devil. 12 For we do not wrestle against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this age, against spiritual hosts of wickedness in the heavenly places. 13 Therefore take up the whole armor of God, that you may be able to withstand in the evil day, and having done all, to stand. 14 Stand therefore, having girded your waist with truth, having put on the breastplate of righteousness, 15 and having shod your feet with the preparation of the gospel of peace; 16 above all, taking the shield of faith with which you will be able to quench all the fiery darts of the wicked one. 17 And take the helmet of salvation, and the sword of the Spirit, which is the word of God;

JOHN 9:1-38

1 Now as Jesus passed by, He saw a man who was blind from birth. 2 And His disciples asked Him, saying, "Rabbi, who sinned, this man or his parents, that he was born blind?" 3 Jesus answered, "Neither this man nor his parents sinned, but that the works of God should be revealed in him. 4 I must work the works of Him who sent Me while it is day; the night is coming when no one can work. 5 As long as I am in the world, I am the light of the world. 6 When He had said these things, He spat on the ground and made clay with the saliva; and He anointed the eyes of the blind man with the clay. 7 And He said to him, "Go, wash in the pool of Siloam" (which is translated, Sent). So he went and washed, and came back seeing. 8 Therefore the neighbors and those who previously had seen that he was blind said, "Is not this he who sat and begged?" 9 Some said, "This is he." Others said, "He is like him." He said, "I am he." 10 Therefore they said to him, "How were your eyes opened?" 11 He answered and said, "A Man called Jesus made clay and anointed my eyes and said to me, 'Go to the pool of Siloam and wash.' So I went and washed, and I received sight." 12 Then they said to him, "Where is He?" He said, "I do not know." 13 They brought him who formerly was blind to the Pharisees. 14 Now it was a Sabbath when Jesus made the clay and opened his eyes. 15 Then the Pharisees also asked him again how he had received his sight. He said to them, "He put clay on my eyes, and I washed, and I see." 16 Therefore some of the Pharisees said, "This Man is not from God, because He does not keep the Sabbath." Others said, "How can a man who is a sinner do such signs?" And there was a division among them. 17 They said to the blind man again, "What do you say about Him because He opened your eyes?" He said, "He is a prophet." 18 But the Jews did not believe concerning him, that he had been blind and received his sight, until they called the parents of him who had received his sight. 19 And they asked them, saying, "Is this your son, who you say was born blind? How then does he now see?" 20 His parents answered them and said, "We know that this is our son, and that he was born blind; 21 but by what means he now sees we do not know, or who opened his eyes we do not know. He is of age; ask him. He will speak for himself. 22 His parents said these things because they feared the Jews, for the Jews had agreed already that if anyone confessed that He was Christ, he would be put out of the synagogue. 23 Therefore his parents said, "He is of age; ask him." 24So they again called the man who was blind, and said to him, "Give God the glory! We know that this Man is a sinner." 25 He answered and said, "Whether He is a sinner or not I do not know. One thing I know: that though I was blind, now I see." 26 Then they said to him again, "What did He do to you? How did He open your eyes?" 27 He answered them, "I told you already, and you did not listen. Why do you want to hear it again? Do you also want to become His disciples?" 28 Then they reviled him and said, "You are His disciple, but we are Moses' disciples. 29We know that God spoke to Moses; as for this fellow, we do not know where He is from. 30 The man answered and said to them, "Why, this is a marvelous thing, that you do not know where He is from; yet He has opened my eyes! 31 Now we know that God does not hear sinners; but if anyone is a worshiper of God and does His will, He hears him. 32 Since the world began it has been unheard of that anyone opened the eyes of one who was born blind. 33 If this Man were not from God, He could do nothing. 34 They answered and said to him, "You were completely born in sins, and are you teaching us?" And they cast him out. 35 Jesus heard that they had cast him out; and when He had found him, He said to him, "Do you believe in the Son of God?" 36 He answered and said, "Who is He, Lord, that I may believe in Him?" 37 And Jesus said to him, "You have both seen Him and it is He who is talking with you." 38 Then he said, "Lord, I believe!" And he worshiped Him.

[hiding1ntheforest]

So, Who Are The Three Mothers Anyway?

Exploring the Germanic “Modra.”

Found in Burgel, West Germany, is a votive stone with an inscription reading “Matronis Alagabius,” translating to “All-giving Mothers.” The stone dates back to around the 4th century AD. Ten more votive stones with the inscription “Matronis Gabiabus” were also uncovered in Rovenich, Germany. These are just two instances of votive stones dedicated to the elusive mother deities throughout Northwestern Europe. Furthermore, the heathen Anglo-Saxon holiday of Modranicht or “Mothers’ Night” is mentioned by the notable monk Bede in his work De temporum ratione. Bede writes that the Anglo-Saxon heathens celebrated this holiday at the same time that the Christians celebrated the birth of the lord. It is generally accepted by scholars that the mothers recognized during this holiday, as well as the mothers to whom these votive stones are dedicated to, are ancestral female deities of a protective nature. However, information on these deities is scarce and their importance remains somewhat unclear. I don’t think it would be unwise to view the mothers as ancestral deities, but I have my own theories as to whom these mystifying figures are. I believe these Germanic mothers are much more complex and nuanced and I aim to make more sense of them in this article.

Firstly, I’d like to address how these female deities appear. They are often depicted in groups of three, sometimes holding dishes containing bread, fruit, or flowers. The Ashcroft Relief, found near Circencester, England, was discovered in 1899 and dates back to approximately the 3rd century AD. The first figure appears to be holding bread, the second fruit, and the third some unidentifiable objects. It is important to note that Circenster was occupied by the Romans at this time. Matter of fact, many artifacts relating to the three mothers have been unearthed at Roman military sites. The Romans dominated much of Europe from the 1st to 4th centuries AD and as a result, the Germanic tribes and Romans frequently interacted. An altar with an inscription dedicated to the Ambiamarcae and Ambriorenis, as well as several Roman deities, was found in Deutz, West Germany, and dates back to 252 AD. These titles may be referring to the location of Ambia. This altar alone affirms the protective nature of these deities. There are also votive objects that describe mothers of rivers, oaks, mountains, battle, and healing. Stones dedicated to the Condrusi tribe and Eastern Goths also signify their status as ancestral tribe mothers. These votive objects are found mostly in Germany and England.

The appearance of these deities in groups of three is particularly striking. It is common knowledge that the number three was considered sacred by the Germanic peoples. There are three Norns named Wyrd, Verdandi, and Skuld who spin the threads of fate. The Yggdrasil tree has three roots, each containing a sacred well. One of these wells is the Well of Wyrd. Triple fate deities are also present in Greek mythology. The three sisters Clotho, Lachesis, and Atropos are responsible for one’s destiny. The Parcae are their Roman equivalent. Moreover, the triple goddess portraying the maiden, the mother, and the crone is a popular neopagan concept. Each figure represents an important phase in a woman’s life and corresponds to various phases of the moon. It should be noted that triple female deities are recognized in pagan beliefs across the globe, not only in the native European faiths. In the Pre-Islamic Arabian religion, the three sisters Al-Lat, al-Uzza, and Manat were the central deities venerated in Mecca. Al-Lat was the goddess of war and battle, al-Uzza the goddess of protection, and Manat the goddess of fate and death. Fate and one’s life cycle is a significant common theme among triple deities.

As previously stated, the heathen Anglo-Saxon Modranicht was briefly described by Bede. He asserts that specific “ceremonies” took place during this holiday and many scholars believe Bede may have been alluding to a type of sacrificial celebration similar to the Scandinavian Disablot. The Disablot was a pre-Christian holiday dedicated to the Disir, female deities. Female land spirits are even referred to as Landdisir, derived from the sacred stones they inhabit called Landdisasteinar. Disablot took place in hopes of ensuring a bountiful harvest. Female goddesses are often associated with fertility within both humans and the Earth. The 11th century Anglo-Saxon Aecerbot, or “Field Remedy,” mentions the goddess Erce. This charm is heavily Christianized, but still gives directions to invoke the goddess. Her name is to be chanted three times and she is described as Earth’s mother. In Gylfaginning, Frigg receives oaths from several natural objects such as stones, trees, and birds after Baldur’s dreams predict his death. This demonstrates Frigg’s deep connection with the Earth and her influence over its characteristics. Some argue that these three mother deities were central to a Germanic mother-cult dedicated to the hearth.

As a result of my lengthy research into this topic, I do not reject the idea that the three mothers are ancestral guardian deities. Their veneration at Roman military sites makes this extremely clear, and the votive objects describing them as mothers of certain tribes makes this all the more obvious. However, I feel these deities also have an extremely strong connection to fate which is often overlooked by scholars. Their worship at military sites may very well indicate the belief that these mother deities have some command over an individual’s fate, as well as the fate of the tribe. As mothers of the tribe, these deities at the very least possess knowledge of its destiny. As I see it, fate deities being portrayed in groups of three throughout numerous pre-Christian religions furthers the idea that the three mothers are in some way symbolic of fate. Secondly, I view the three mothers as some sort of land spirits, similar to the Landdisir. Inscriptions describing them as mothers of various geographical features, as well as many female goddesses being heavily linked to the natural environment, solidifies this suggestion. I feel that the three mothers are often not specific deities attested in literary sources, but instead separate beings unique to and symbolic of specific tribes. In some cases, I would argue that the three mothers may depict various aspects of Frigg, a trio of Earth goddesses such as Erce, or even the Norns. Overall, I view the three mothers as prophetic ancestral fate deities who are in some way responsible for the prosperity of the tribe, as well as the land in which they reside.

[justana0kguy]

2023 AUGUST 20 Sunday

"If, following the example of the Canaanite woman, we persevere in prayer with unshakeable firmness, our Creator’s grace will be present to us. It will correct all the errors in us, it will sanctify all that is impure, it will pacify all agitation. For the Lord is faithful and just. He will forgive our sins and will purify us from every stain if we cry to him with the attentive voice of our heart."

~ Saint Bede the Venerable, Homily on the Gospels I, 22

[sisilafami]

2022

Rap:

Chicken P - BussaBrick Vol.2 : BussOne 101 / BussaBrick Vol.1 Deep In The Pot

Bandgang Lonnie Bands - Creatures In Paris / Scorpion Eyes / Hard 2 Kill Reloaded

Billy Woods - Aethiopes / Church

Rx Papi - Dope Deals And Record Sales Vol. 2 / First Week Out (Deluxe)

SME TaxFree - This One For My Brothers / Unexpected / Im Off The West / Cant Write This Shit vol. 2

Bear1boss - BEAR1BOSS

Cash Cobain & Chow Lee - 2 SLIZZY 2 SEXY (DELUXE)

DevStacks - Now They Know Us 3

MarijuanaXO - Da Under Dog / Growth & Development / Windshield Tinted

Quelle Chris - Deathfame

Big Ouee - Dreams Money Can Buy I & II

Tony Shhnow - Plug Motivation / Kill Streak 2 (deluxe) / Reflexions

Hook - From, Hook

CEO Trayle - Loosies Compilation / HH5 / The Collection / Vier

Joe Pablo - Blow the World

Wizz Havin - Mr. Too Sticky

YoungBoy Never Broke Again - 3800 Degrees

RRB Duck - Still Standing / Top Side

DaeMoney - Slayer's Coming

Papo2oo4 - Ballerific

Shaudy Kash - On The Yeah Side / Young CBFW (Deluxe)

Certified Trapper - I'm Certified

42 Dugg x EST Gee - Last Ones Left

NoCap - The Main Bird

MarijuanaXO & Joe Pablo - Window Service / Window Service 2

$ilkMoney - I Don't Give a Fuck About This Rap Shit, Imma Just Drop Until I Don't Feel Like It Anymore

Mike - Beware of the Monkey

Sexyy Red - Ghetto Superstar

454 - FAST TRAX 3

Top$ide - Lost Files

MHPG Sound - Sound or Drown

Goldenboy Countup - Coach Golden 2 / Golden Ticket / The Rawest / Chicken Man 3 / Chill Golden

Baby Smoove - Im Still Serious 2

Babytron - Megatron

Boldy James - Fair Exchange No Robbery / Be That as It May / Mr. Ten08

LUCKI - FLAWLESS LIKE ME

E L U C I D - I Told Bessie

Karma2zz - New St Louis / Rookie Of The Year

Fly Anakin - Frank

Ayoolii - Personal Compilation 2022

Tisakorean - 1st Round Pick

Los and Nutty - 25 Features, Vol. 2

WB Nutty - City of Addiction

Hm:

1100 Himself & Mitchell - 2 Headed Goat

AKAI SOLO - Spirit Roaming

Ame - At The Fore /  No Mans Land

Babyface Ray - FACE (Deluxe Edition)

Bandmanrill - The Singles

Cash Cobain - SLIZZY TIMING

Damedot - The Umbrella Again

Dopeboy Ra - Book of PSlums Chapter 36 (Deluxe)

Duwap Kaine - Underdog 3 / Family Guy / Kaine's Diary / A Doggs Influence / Faith Like Esther

Four50 - Glasshouse

Ghetto Baby Boom - Ghetto Mode

Izaya Tiji - WASP / Nevameant2b 

Jelly - Wolf of Peachtree 2

Ka - Woeful Studies / Languish Arts

KanKan - WAY2GEEKED

Kodak Black - Kutthroat Bill Vol. 1

Lil Baby - It's Only Me

Lil Uzi Vert - RED & WHITE

Mavi - Laughing so Hard, it Hurts

Moh Baretta - DOGMA II

Money Waters - The Porch II

Open Mike Eagle - Component System with the Auto Reverse

Princesa 28 - Princesa WorldWide V2

Reed - Reed

Roc Marciano - The Elephant Man's Bones

Rodneyy - #OGTG

RXK Nephew - BEEN BALLIN IN OUTER SPACE / My Wrist Need Rehabilitation / Universal Slither

Sickboyrari - City Of Crows

Shawny Binladen - Wick City (Deluxe)

Summrs - FALLEN RAVEN

Tae Rackzz & Javi Turnt - Our Year

WiFiGawd - Charge It To The Game

Wiki & Subjxct5 - Cold Cuts

WTM Milt - Dog$hit & Ammunition / RAFA

Young Bleed - Dare' Iza' God

Young Nudy - EA Monster

Yeat - 2 Alivë (Geëk Pack)

R&B:

Cruel Santino - Subaru Boys - FINAL HEAVEN

Jacquees - Sincerely For You

Brent Faiyaz - WASTELAND

Jazmine Sullivan - Heaux Tales, Mo’ Tales The Deluxe

Contemporary :

Olli Aarni - Suontee- 23112021

Clara de Asís & Ryoko Akama - sisbiosis

Malin Bång - Works for Orchestra

Natasha Barrett -  Heterotopia

Björk - Fossora

Joshua Bonnetta - Innse Gall

Brannten Schnüre - Das Glück vermeiden 

Björg Brjánsdóttir - VÍDDIR

Isaiah Ceccarelli - Toute clarté m’est obscure

Delphine Dora - a l'abri du monde

Jacob Dwyer - The Devil Museum

Jürg Frey - Borderland Melodies

goo age - Open Zone

Howard Stelzer - The Flemish Giants (Suburban Observances Vol. 5)

Atte Elias Kantonen - POP 6 SUSURRUS

Nile Koetting - Remain Calm

Lance Austin Olsen - Fukushima Rising

Michael Pisaro & Keith Rowe - Venerable Bede

Francis Plagne - The Refrain

RLW - Tunnel

Manja Ristic - Him, fast sleeping, soon he found In labyrinth of many a round, self-rolled

Vanessa Rossetto - The Actress

Wojciech Rusin - Syphon

Sombra ac​ú​stica - Sombra acústica

Stateside - Mouthfeelings Sessions

Stefano Scodanibbio - String Quartets

Havadine Stone - Old Young

Valerio Tricoli - Say Goodbye To The Wind

Simon Whetham - Invitation to Migrate to a New Planet

Digital Beats:

qua - Hasbulla ep

DJ Travella - Mr Mixondo

islurwhenitalk  - ☥skkkult r𖤐dio☥

Model Home - Model Home 20

Jana Rush - Dark Humor

BILLY G - billy.exe

HiTech - HiTech

Vivid The Producer - HEALING

Theo Parrish - Ooh Bass

Andy Loebs - Flexuous Vertex 

Jazz ?:

Andrew Cyrille / Wadada Leo Smith / Qasim Naqvi - Two Centuries

BI BA DOOM - graceful collision

LIFTED -  3

New Old:

Henning Christiansen - OP.163 PENTHESILEA

Luc Ferrari - Solitude Transit

Jigen - Blood's Finality 狂雲求敗

Miles Davis - That's What Happened 1982-1985 The Bootleg Series, Vol. 7

Nature - 98' Nate

Universal Liberation Orchestra - Communion

Iannis Xenakis - Electroacoustic Works