#symbolism in the tabernacle design

[chuuyadelune]

now that i have recovered from the emotional shock of seeing *that* akutagawa scene from chapter 88 animated in HD 4K (i thought i’d have another week to emotionally prepare myself LMAO), i just wanna be a little bit of a nerd and say that i really liked the cinematography/composition this episode.

in particular, i really enjoyed the anime’s decision to draw visual parallels between this fight and previous fights (in particular, the fight against francis, which is important because it is the first time they worked together).

after all, this fight is the culmination of everything they’ve done together. from the combining of their abilities, coming to an understanding with each other, realising the potential of beast-beneath the moonlight-rashoumon… bringing back similar shots that were used in previous fights is SUPER effective at highlighting the parallels and how far they’ve come, in my humble opinion.

here are a few things i noticed:

- first of all, both of them activating their abilities one after another is an explicit nod to S2’s fight;

- the confrontation/conversation in the hallway from S2 (to an extent! they’re on the same sides, which caught my eye);

- akutagawa blowing up the engine room on the ship, and kyouka doing the same during the first fight between him and atsushi (S1);

- and a similar angle being used for black tiger claws / koukko zessou as a nod to the fight in the S3 finale.

the parallels — though maybe less explicit, *are* still there in the manga? like, the entire “structure” of the fight so to speak is very similar to the francis fight in S2 — akutagawa finding atsushi, taking place on a(n air)ship, breaking away from the fight to strategise before confronting the final boss (then, francis, and now, fukuchi) is undeniably a nod to that fight? i love that this is given its due in the anime as well.

another thing about the cinematography this episode i loved was them using the clock as being the indicator of fukuchi’s fuckass space-time sword doing its thing. that was a really nice touch, in my opinion; the cuts in between were jarring and disorienting and really helped put us into sskk’s shoes.

and as for the background design alongside the clock itself — there were a couple of things about them i enjoyed:

- the number of floors / levels of the ship in the back (5, as a nod to the five ways an angel decays, the DOA)

- the blue of the clock is meant to be reminiscent of fukuchi’s sword, i’d argue, with the way both of them pops out of the sunset/orangey-red lighting

- the clock’s design being super ornate and gold plated reminds me a *bit* of a tabernacle (where they keep unused eucharist in a church) — and thus brings up connotations of sacrifice. that white bridge-thing beneath the clock as well reminds me a lot of an altar, too (see the image above the last to see what exactly i’m referring to, because image limit)

okay, yeah, that one might be a bit of a stretch, sure. but its placement as being above them, combined with the two tables/boxes to the left and right of the ship’s bow (which looks very much like a cross, btw) gives it a distinctly religious, altar-kinda feel, i’d argue. and crosses have been used in S4 as symbolism as well!

(tbh, there could even be a bit more imagery i’m missing, because — the angels of the DOA refers specifically to the buddhist conception of an angel. i’m not too familiar with buddhist imagery, but i thought that this was worth pointing out regardless!)

the last thing i want to say is that the red and blue symbolism went CRAZY this episode. i don’t have much else to say because it was super obvious — they even reused the same “black tiger claws” shot from S3, after all — but i do wanna point out that the symbolism even went into the carpets. the fucking carpets.

like, the shift: it’s red when akutagawa’s leading the conversation but changes to blue after atsushi’s suggesting of the submersible as a strategy? i mean, i don’t know if this (or anything i’ve said, to be fair) was intentional or not, but it’s a cool detail anyway!

personally, i enjoyed this episode, the action was great, and all of this too was a really neat addition as well! and now… uh. we wait for the chaos to get worse i suppose !? (laughs nervously)

[tiodolma]

On hindsight, on the whole ethics point of it. Sure friends can be sacrificed but is it really sacrifice if it's done without their consent?

or are they just choosing a scapegoat?

In the Bible, a scapegoat is one of a pair of kid goats that is released into the wilderness, taking with it all sins and impurities, while the other is sacrificed. The concept first appears in the Book of Leviticus, in which a goat is designated to be cast into the desert to carry away the sins of the community.

Then Aaron shall lay both his hands on the head of the live goat, and confess over it all the iniquities of the people of Israel, and all their transgressions, all their sins, putting them on the head of the goat, and sending it away into the wilderness by means of someone designated for the task. The goat shall bear on itself all their iniquities to a barren region; and the goat shall be set free in the wilderness. — Leviticus 16:21–22, New Revised Standard Version

The scapegoat was a goat that was designated (Hebrew: לַעֲזָאזֵֽל) la-'aza'zeyl; "for absolute removal" (for symbolic removal of the people's sins with the literal removal of the goat), and outcast in the desert as part of the Yom Kippur Temple service, that began during the Exodus with the original Tabernacle and continued through the times of the temples in Jerusalem.

..the way Morgana was cast out multiple times, even in her time a princess, killed and then whisked away into the wilderness;

...the way that Morgana of Camelot and Morgana the Witch + High Priestess can be said to be the two kid goats. One is killed for the sake of "saving the kingdom" and the other is cast away and blamed for everything "wrong" about magic;

...the way no one cared about what happened to her in s4 and in the s4-s5 timeskip (even though there were rumors);

...No Morgana, No Problem attitude promoted by gaius, kilgharrrah and merlin (and eventually arthur).

.

.

anyway, these are just things i cant stop thinking about.

“it’s not very good manners to sacrifice a friend.” -terry pratchett

[awideplace]

Question: Is Jesus in the Old Testament?

Answer: Jesus shows up often in the Old Testament—not by that name, and not in the same form as we see Him in the New Testament, but He is there nonetheless. The theme of the entire Bible is Christ.

Jesus Himself confirmed the fact that He is in the Old Testament. In John 5:46 He explained to some religious leaders who had challenged Him that the Old Testament was talking about Him: “If you believed Moses, you would believe me, for he wrote about me.” According to Jesus, God’s work with man since time began all pointed to Him. Another time when Jesus showed that He is in the Old Testament was on the day of His resurrection. Jesus was walking with two of His disciples, and “beginning with Moses and all the Prophets, he explained to them what was said in all the Scriptures concerning himself” (Luke 24:27). Earlier, before His crucifixion, Jesus had pointed to Isaiah 53:12 and said, “It is written: ‘And he was numbered with the transgressors’ and I tell you that this must be fulfilled in me. Yes, what is written about me is reaching its fulfillment” (Luke 22:37).

By some counts, more than 300 Old Testament prophecies point to Jesus Christ and were fulfilled by Him in His life on earth. These include prophecies about His unique birth (Isaiah 7:14), His earthly ministry (Isaiah 61:1), and even the way He would die (Psalm 22). Jesus shocked the religious establishment when He stood up in the synagogue of Nazareth and read from Isaiah 61, concluding with this commentary: “This scripture has been fulfilled in your hearing today” (Luke 4:18–21).

Another way that Jesus is in the Old Testament is in the form of Christophanies—pre-incarnate appearances of the Son of God. The Old Testament uses the term angel of the Lord interchangeably with the Lord in reference to these visitations. One Christophany is found in Genesis 18:1–33 when the Lord appeared to Abram in human form. Such tangible encounters with deity are scattered throughout the Old Testament (Genesis 16:7–14; 22:11–18; Judges 5:23; 2 Kings 19:35; Daniel 3:25).

But there are even deeper ways that Jesus is found in the Old Testament. These are seen in what we call “types.” A type is a person or thing in the Old Testament that foreshadows a person or thing in the New. For example, the tabernacle, the sacrificial system, and the Passover are all types of Christ’s redemption. In addition, some of the lives of Old Testament characters reflect elements of the life of Christ. Moses, like Jesus, spoke for God, confronted the evil powers of the day, and led his people to freedom through a miraculous deliverance. The life of Joseph is another that seems to model the life of Christ.

Many Old Testament historical events double as symbols of what God would do in the future, through Christ. For example, God called Abraham to offer his son Isaac as a sacrifice. Abraham uttered these prophetic words in response to Isaac’s question about a lamb: “God himself will provide the lamb for the burnt offering, my son” (Genesis 22:8). God did provide a ram in Isaac’s place, symbolizing what He would do thousands of years later on that very mountain when His own Son was offered as a sacrifice in our place (Matthew 27:33). Events surrounding the sacrifice of Isaac thus serve as a type of the sacrifice of Christ.

Jesus referred to another event in Israel’s history as a foreshadowing of His crucifixion. In the wilderness, the people following Moses had sinned, and God sent serpents among them to bite them. The people were dying, and they appealed to Moses for help. God told Moses to make a bronze serpent and place it on a pole. All those who looked to it would be healed (Numbers 21:4–19). Jesus alluded to this incident in John 3:14–15: “Just as Moses lifted up the snake in the wilderness, so the Son of Man must be lifted up, that everyone who believes in Him may have eternal life in him.”

God’s design for the tabernacle is another way that Jesus is in the Old Testament. The altar in the courtyard symbolizes the need for Jesus’ sacrifice to atone for our sin. The laver shows Jesus as providing the water of life (John 4:14). Inside the Holy Place, the lampstand is suggestive of Jesus as the light of the world (John 9:5). The table of showbread is Jesus as the bread of life (John 6:35). In the altar of incense is seen Jesus as our heavenly intercessor, continually offering prayers for us (Romans 8:34; Hebrews 7:25). According to Hebrews 10:20, the veil before the ark of the covenant is a picture of Jesus’ human flesh.

The Son of God is not just in the New Testament; Jesus is in the Old Testament, too. Jesus is God’s promised Messiah. From the virgin birth in Bethlehem (Isaiah 7:14; Luke 1:35; Micah 5:2), through the sojourn to Egypt (Hosea 11:1; Matthew 2:14–15), to His ministry of healing and hope (Genesis 3:15; 1 John 3:8), all the way through His resurrection (Psalm 16:9–11; Acts 2:31), Jesus Christ is the theme of both Old and New Testaments. It could be said that Jesus is the reason for the Bible. He is the Living Word. The entire Bible is a beacon that points us to God’s offer of reconciliation, the hope of forgiveness and eternal life through Jesus Christ our Lord.

Source: https://www.gotquestions.org/Jesus-in-the-Old-Testament.html

[madamlaydebug]

Sacred geometry involves sacred universal patterns used in the design of everything in our reality, most often seen in sacred architecture and sacred art. The basic belief is that geometry and mathematical ratios, harmonics and proportion are also found in music, light, cosmology. This value system is seen as widespread even in prehistory, a cultural universal of the human condition.

It is considered foundational to building sacred structures such as temples, mosques, megaliths, monuments and churches; sacred spaces such as altars, temenoi and tabernacles; meeting places such as sacred groves, village greens and holy wells and the creation of religious art, iconography and using "divine" proportions. Alternatively, sacred geometry based arts may be ephemeral, such as visualization, sand painting and medicine wheels.

Sacred geometry may be understood as a worldview of pattern recognition, a complex system of religious symbols and structures involving space, time and form. According to this view the basic patterns of existence are perceived as sacred. By connecting with these, a believer contemplates the Great Mysteries, and the Great Design. By studying the nature of these patterns, forms and relationships and their connections, insight may be gained into the mysteries - the laws and lore of the Universe.

[destinyimage]

Release the Power of Tongues: Benefits to Praying in the Spirit

The language came “as the Spirit gave them utterance” (Acts 2:4).

Utterance means the ability to speak plainly, to declare openly, or to have the ability to enunciate with clarity. The people spoke, but the words came through the ability or enabling of the Holy Ghost. They spoke as the Spirit gave utterance.

When you do something you are doing it with assistance. If you walk across the room, you are walking as your feet move. Your feet are the tool being used to carry out the mission of walking.

Suppose you fly to Chicago It could be said that you traveled to Chicago as the plane flew, meaning that you flew by the auspice of the plane.

The believers at Pentecost spoke the language of Heaven, but only as the Holy Ghost gave them utterance.

God Gave A Pattern

The Old Testament conveyed many truths, but they were concealed in types and shadows. Everything in the Old Testament tabernacle depicted in some type or shadow the glory of God in the face of Jesus Christ.

The tabernacle was not an idea imagined by Moses. As God gave him the blueprint, Moses built it after the pattern he saw in Heaven (Exodus 25:8-40).

Moses was admonished of God when he was about to make the tabernacle: for, See, saith he, that thou make all things according to the pattern shewed to thee in the mount (Hebrews 8:5).

Moses merely built what Heaven had envisioned. Tongues are no different than a pattern.

As Moses was commanded to build by the pattern, so we are to speak by the pattern as the Spirit gives utterance. Tongues come because the Spirit gives the utterance or the ability to speak or enunciate.

People with hearing problems almost always have a speech impediment. Our ability to hear gives us the ability to articulate or enunciate. Without hearing, we are limited in our ability to speak. The same is true in the Spirit.

We must hear before we can speak. At Pentecost they heard “a sound from heaven as of a rushing mighty wind. …And they…began to speak with other tongues, as the Spirit gave them utterance” (Acts 2:2,4). They heard the sound, then they spoke.

God said Israel would not hear Him because of their uncircumcised ears. This simply means they were carnal and fleshly. We must walk in the Spirit to hear the Spirit. To understand the ways of God, we must listen not to human logic but to the One who “knoweth what is the mind of the Spirit” (Romans 8:27).

In the Old Testament, God spoke a pattern of what He wanted to be built on earth. God also used a sound to witness to the Old Testament saints. God hasn’t changed His methods for we who live today.

Exodus 28:33-35 describes the design of the high priest’s garment. On the hem of his garment were pomegranates of blue, purple, and scarlet, symbolizing freshness of life, royalty, and the blood.

A golden bell was fastened on either side of the fruit for a sign to the people. When the high priest went into the holy place to minister as mediator, he took blood and offered it upon the mercy seat. The people could not see him, but if they heard the golden bells they knew the sacrifice had been accepted and the priest lived. This sound was a sign for the people that their sins had been atoned for.

After the resurrection of Christ, He showed Himself to the disciples and others for 40 days. Before ascending to Heaven, Jesus told His followers to wait for the promise of the Father. They gathered for prayer and waited as Christ took up the office of high priest forever.

The Jews knew that the Passover resulted in the death of an innocent lamb. Fifty days later marked the beginning of their harvest or the feast of ingathering. Jesus said He was the Passover Lamb Pentecost marked 50 days since His blood had been poured out for the forgiveness of sins.

The disciples’ wait ended. “And when the day of Pentecost was fully come…there came a sound” (Acts 2:1-2). This was the fulfillment of the pomegranates and golden bells. The bells were a sign that the sacrifice had been accepted, and the Holy Ghost was the sound that our sins had been atoned for.

Have Tongues Ceased?

Charity never faileth: but whether there be prophecies, they shall fail; whether there be tongues, they shall cease; whether there be knowledge, it shall vanish away. For we know in part, and we prophesy in part. But when that which is perfect is come, then that which is in part shall be done away (1 Corinthians 13:8-10).

Many denominations have interpreted this verse to mean that spiritual gifts, including tongues, have ceased. But is this theory accurate?

They say “that which is perfect” is the complete, written Scriptures. If this is the case, then knowledge is also done away with—and we know that isn’t true. By putting the verse in context, tongues, prophecies, and knowledge still exist because “that which is perfect” (the second coming of Christ) has not yet taken place.

The gifts of the Spirit enable us to see a glimpse of His glory, but we still “know in part, and we prophesy in part” (1 Corinthians 13:9). The shadow, the images, the glimpse of His glory will pale in comparison to Christ Himself when He reigns in glory. The gifts help us and attend to many of our needs. But when we see Jesus face to face, we will graduate from gifts, which are only a glimpse, to the giver—Jesus Christ Himself.

No matter how spiritual we become, no matter how much Greek and Hebrew we may learn, and no matter how much we pray and study, our understanding of God at its best is only partial.

For now we see through a glass, darkly; but then face to face: now I know in part; but then shall I know even as also I am known (1 Corinthians 13:12).

Until then, however, tongues continue for the use and edification of the believer.

/*<![CDATA[*/ (function () { var scriptURL = 'https://sdks.shopifycdn.com/buy-button/latest/buy-button-storefront.min.js'; if (window.ShopifyBuy) { if (window.ShopifyBuy.UI) { ShopifyBuyInit(); } else { loadScript(); } } else { loadScript(); } function loadScript() { var script = document.createElement('script'); script.async = true; script.src = scriptURL; (document.getElementsByTagName('head')[0] || document.getElementsByTagName('body')[0]).appendChild(script); script.onload = ShopifyBuyInit; } function ShopifyBuyInit() { var client = ShopifyBuy.buildClient({ domain: 'nori-media-group.myshopify.com', storefrontAccessToken: 'd4019987e189be3ec0cf97ea37531adb', }); ShopifyBuy.UI.onReady(client).then(function (ui) { ui.createComponent('product', { id: '7280738926776', node: document.getElementById('product-component-1680018649913'), moneyFormat: '%24%7B%7Bamount%7D%7D', options: { "product": { "styles": { "product": { "@media (min-width: 601px)": { "max-width": "calc(25% - 20px)", "margin-left": "20px", "margin-bottom": "50px" } }, "title": { "font-family": "Roboto, sans-serif", "color": "#000000" }, "button": { "font-family": "Droid Sans, sans-serif", "font-weight": "bold", ":hover": { "background-color": "#e6a200" }, "background-color": "#ffb400", ":focus": { "background-color": "#e6a200" }, "border-radius": "25px", "padding-left": "26px", "padding-right": "26px" }, "price": { "font-family": "Roboto, sans-serif", "color": "#444444" }, "compareAt": { "font-family": "Roboto, sans-serif", "color": "#444444" }, "unitPrice": { "font-family": "Roboto, sans-serif", "color": "#444444" }, "description": { "font-family": "Roboto, sans-serif" } }, "contents": { "button": false, "buttonWithQuantity": true }, "text": { "button": "Add to cart" }, "googleFonts": [ "Roboto", "Droid Sans" ] }, "productSet": { "styles": { "products": { "@media (min-width: 601px)": { "margin-left": "-20px" } } } }, "modalProduct": { "contents": { "img": false, "imgWithCarousel": true, "button": false, "buttonWithQuantity": true }, "styles": { "product": { "@media (min-width: 601px)": { "max-width": "100%", "margin-left": "0px", "margin-bottom": "0px" } }, "button": { "font-family": "Droid Sans, sans-serif", "font-weight": "bold", ":hover": { "background-color": "#e6a200" }, "background-color": "#ffb400", ":focus": { "background-color": "#e6a200" }, "border-radius": "25px", "padding-left": "26px", "padding-right": "26px" }, "title": { "font-family": "Roboto, sans-serif", "font-weight": "bold", "font-size": "26px", "color": "#4c4c4c" }, "price": { "font-family": "Roboto, sans-serif", "font-weight": "normal", "font-size": "18px", "color": "#4c4c4c" }, "compareAt": { "font-family": "Roboto, sans-serif", "font-weight": "normal", "font-size": "15.299999999999999px", "color": "#4c4c4c" }, "unitPrice": { "font-family": "Roboto, sans-serif", "font-weight": "normal", "font-size": "15.299999999999999px", "color": "#4c4c4c" }, "description": { "font-family": "Roboto, sans-serif", "font-weight": "normal", "font-size": "14px", "color": "#4c4c4c" } }, "googleFonts": [ "Roboto", "Droid Sans" ] }, "option": { "styles": { "label": { "font-family": "Roboto, sans-serif" }, "select": { "font-family": "Roboto, sans-serif" } }, "googleFonts": [ "Roboto" ] }, "cart": { "styles": { "button": { "font-family": "Droid Sans, sans-serif", "font-weight": "bold", ":hover": { "background-color": "#e6a200" }, "background-color": "#ffb400", ":focus": { "background-color": "#e6a200" }, "border-radius": "25px" }, "title": { "color": "#4c4c4c" }, "header": { "color": "#4c4c4c" }, "lineItems": { "color": "#4c4c4c" }, "subtotalText": { "color": "#4c4c4c" }, "subtotal": { "color": "#4c4c4c" }, "notice": { "color": "#4c4c4c" }, "currency": { "color": "#4c4c4c" }, "close": { "color": "#4c4c4c", ":hover": { "color": "#4c4c4c" } }, "empty": { "color": "#4c4c4c" }, "noteDescription": { "color": "#4c4c4c" }, "discountText": { "color": "#4c4c4c" }, "discountIcon": { "fill": "#4c4c4c" }, "discountAmount": { "color": "#4c4c4c" } }, "text": { "title": "Checkout powered by Faith & Flame" }, "googleFonts": [ "Droid Sans" ] }, "toggle": { "styles": { "toggle": { "font-family": "Droid Sans, sans-serif", "font-weight": "bold", "background-color": "#ffb400", ":hover": { "background-color": "#e6a200" }, ":focus": { "background-color": "#e6a200" } } }, "googleFonts": [ "Droid Sans" ] }, "lineItem": { "styles": { "variantTitle": { "color": "#4c4c4c" }, "title": { "color": "#4c4c4c" }, "price": { "color": "#4c4c4c" }, "fullPrice": { "color": "#4c4c4c" }, "discount": { "color": "#4c4c4c" }, "discountIcon": { "fill": "#4c4c4c" }, "quantity": { "color": "#4c4c4c" }, "quantityIncrement": { "color": "#4c4c4c", "border-color": "#4c4c4c" }, "quantityDecrement": { "color": "#4c4c4c", "border-color": "#4c4c4c" }, "quantityInput": { "color": "#4c4c4c", "border-color": "#4c4c4c" } } } }, }); }); } })(); /*]]>*/

Why Tongues?

God chose tongues as a sign for a significant reason We can understand His sovereign selection of tongues from this passage:

For in many things we offend all. If any man offend not in word, the same is a perfect man, and able also to bridle the whole body.

Behold, we put bits in the horses’ mouths, that they may obey us; and we turn about their whole body. Behold also the ships, which though they be so great, and are driven of fierce winds, yet are they turned about with a very small helm, whithersoever the governor listeth. Even so the tongue is a little member, and boasteth great things. Behold, how great a matter a little fire kindleth!

And the tongue is a fire, a world of iniquity: so is the tongue among our members, that it defileth the whole body, and setteth on fire the course of nature; and it is set on fire of hell. For every kind of beasts, and of birds, and of serpents, and of things in the sea, is tamed, and hath been tamed of mankind: but the tongue can no man tame; it is an unruly evil, full of deadly poison (James 3:2-8).

Let’s summarize some of these truths:

Every beast and animal has been tamed by mankind except the tongue.

If we can control the tongue, we can control the whole body.

Very large things can be controlled by something very small.

The tongue is a fire.

God often employs natural examples to bring about spiritual understanding. Jesus often used natural, physical, tangible analogies in His parables. He talked about a man who sowed seed, a woman who searched for a lost coin, and servants who invested their master’s money to describe the Kingdom of God.

In this passage God uses the tongue to teach truth. The tongue is a fire—something out of control, some- thing that is difficult if not impossible to tame. If we can control the tongue, this enables us to control every aspect of our lives.

"Taming the tongue gives us power to control our lives."

James pointed out that something very large can be guided by something very small. A horse can be controlled by the bits in its mouth. James knew a horse wasn’t tamed by chaining its feet or wrapping something around its neck. A horse can be guided by controlling its movements from the mouth.

A large ship can be guided across rough waters with little effort by using a small wheel, the helm, which guides the ship and controls its direction.

When we are filled with the Holy Ghost, He acts as a deterrent. He places bits in our mouths and bridles our speech. Just when you feel like telling someone off, the Holy Ghost takes control. Isn’t it exciting that God took the tongue, a member of our body known for being “a fire, a world of iniquity,” and sanctified it for His purposes?

When God filled the disciples on the day of Pentecost, He sent tongues of fire to sit upon each of them. God caused them to speak with a heavenly language, proving He had control of these believers.

Why did God choose tongues as a sign? He took the most difficult, uncontrollable member of our body and caused it to yield to divinely inspired speech. Bridling the tongue may be impossible for man to do in his own strength, but the supernatural outpouring of the Holy Ghost enabled these disciples to use their tongues for the purposes of God.

Two Types of Tongues

Speaking in tongues can occur in two different settings. A believer may pray in tongues privately to commune with God:

For he that speaketh in an unknown tongue speaketh not unto men, but unto God: for no man understandeth him; howbeit in the spirit he speaketh mysteries. …He that speaketh in an unknown tongue edifieth himself (1 Corinthians 14:2,4).

Scripture also teaches on the gift of tongues or “divers [different] kinds of tongues” (1 Corinthians 12:10), which are used in a public assembly. The apostle Paul gave instructions on regulating this gift.

If any man speak in an unknown tongue, let it be by two, or at the most by three, and that by course; and let one interpret (1 Corinthians 14:27).

Without the interpretation of tongues, the church will not be edified.

I would that ye all spake with tongues but rather that ye prophesied: for greater is he that prophesieth than he that speaketh with tongues, except he interpret, that the church may receive edifying (1 Corinthians 14:5).

We also find the phrase “to one is given” (1 Corinthians 12:8), which implies that not all will have the same gift any more than members of a body have the same functions. A body has many members, yet their functions differ from each other. The hand cannot function as a foot or vice versa In the same way the Spirit gives different gifts to different people. We also find in 1 Corinthians 12:4-7 four important truths:

Gifts come by the Spirit (vs. 4).

Each gift has a different administration (vs. 5).

Each gift has a different operation (vs. 6).

Gifts are given “to every man to profit withal” (vs. 7).

The gifts of the Spirit are always manifested to minister and help people, never to cause harm, confusion, or division.

There is a difference between the gift of tongues and tongues used as a prayer language. The gift of tongues benefits the hearers; the prayer language benefits only the speaker. If you fail to understand the difference between speaking in tongues and the gift of tongues, you have missed the whole issue and will become confused. As a result, you may even confuse others.

"The gift of tongues benefits hearers; the prayer language benefits the speaker."

When the gift of tongues is given in a public assembly, the message needs to be interpreted for the hearers to benefit. Sometimes, however, such as on the day of Pentecost, the gift of tongues is given to minister to the hearers in their own language (Acts 2:6).

For example, suppose you were in Russia and the Holy Spirit enabled you to speak fluent Russian. This miraculous sign would cause the people to understand in their own language and it would be a witness and a confirmation of the gift itself.

In the law it is written, With men of other tongues and other lips will I speak unto this people; and yet for all that will they not hear me, saith the Lord. Wherefore tongues are for a sign, not to them that believe, but to them that believe not: but prophesying serveth not for them that believe not, but for them which believe (1 Corinthians 14:21-22).

God said that He would speak to men in other tongues and with other lips, “yet for all that will they not hear me.” Isn’t it amazing that men can see the gift of God in operation and hear the manifestation of the Holy Ghost but fail to believe? Mockers concluded, “These men are full of new wine” (Acts 2:13).

Being filled with the Holy Ghost, however, gives us tremendous power for living the Christian life.

Empowerment Not Entertainment

The Holy Ghost has not been given to the church to entertain congregations but rather to empower them. Jesus said, “Ye shall receive power, after that the Holy Ghost is come upon you” (Acts 1:8). The Holy Ghost gives us power not to just shout, run the aisles, or to put on a show. He empowers us to intervene in society as a witness.

Jesus gave these instructions to His disciples:

And these signs shall follow them that believe; In my name shall they cast out devils; they shall speak with new tongues; they shall take up serpents; and if they drink any deadly thing, it shall not hurt them; they shall lay hands on the sick, and they shall recover (Mark 16:17-18).

The Book of Acts records the amazing signs and wonders that occurred through the disciples What was the catalyst for these miracles? Pentecost After being endued with power from on high, “they went forth, and preached every where, the Lord working with them, and confirming the word with signs following” (Mark 16:20).

That’s the kind of power we need to transform our lives, families, churches, and society.

/*<![CDATA[*/ (function () { var scriptURL = 'https://sdks.shopifycdn.com/buy-button/latest/buy-button-storefront.min.js'; if (window.ShopifyBuy) { if (window.ShopifyBuy.UI) { ShopifyBuyInit(); } else { loadScript(); } } else { loadScript(); } function loadScript() { var script = document.createElement('script'); script.async = true; script.src = scriptURL; (document.getElementsByTagName('head')[0] || document.getElementsByTagName('body')[0]).appendChild(script); script.onload = ShopifyBuyInit; } function ShopifyBuyInit() { var client = ShopifyBuy.buildClient({ domain: 'nori-media-group.myshopify.com', storefrontAccessToken: 'd4019987e189be3ec0cf97ea37531adb', }); ShopifyBuy.UI.onReady(client).then(function (ui) { ui.createComponent('product', { id: '7280738926776', node: document.getElementById('product-component-1680018616694'), moneyFormat: '%24%7B%7Bamount%7D%7D', options: { "product": { "styles": { "product": { "@media (min-width: 601px)": { "max-width": "100%", "margin-left": "0", "margin-bottom": "50px" }, "text-align": "left" }, "title": { "font-family": "Roboto, sans-serif", "font-size": "26px", "color": "#000000" }, "button": { "font-family": "Droid Sans, sans-serif", "font-weight": "bold", ":hover": { "background-color": "#e6a200" }, "background-color": "#ffb400", ":focus": { "background-color": "#e6a200" }, "border-radius": "25px", "padding-left": "26px", "padding-right": "26px" }, "price": { "font-family": "Roboto, sans-serif", "font-size": "18px", "color": "#444444" }, "compareAt": { "font-family": "Roboto, sans-serif", "font-size": "15.299999999999999px", "color": "#444444" }, "unitPrice": { "font-family": "Roboto, sans-serif", "font-size": "15.299999999999999px", "color": "#444444" }, "description": { "font-family": "Roboto, sans-serif" } }, "layout": "horizontal", "contents": { "img": false, "imgWithCarousel": true, "button": false, "buttonWithQuantity": true, "description": true }, "width": "100%", "text": { "button": "Add to cart" }, "googleFonts": [ "Roboto", "Droid Sans" ] }, "productSet": { "styles": { "products": { "@media (min-width: 601px)": { "margin-left": "-20px" } } } }, "modalProduct": { "contents": { "img": false, "imgWithCarousel": true, "button": false, "buttonWithQuantity": true }, "styles": { "product": { "@media (min-width: 601px)": { "max-width": "100%", "margin-left": "0px", "margin-bottom": "0px" } }, "button": { "font-family": "Droid Sans, sans-serif", "font-weight": "bold", ":hover": { "background-color": "#e6a200" }, "background-color": "#ffb400", ":focus": { "background-color": "#e6a200" }, "border-radius": "25px", "padding-left": "26px", "padding-right": "26px" }, "title": { "font-family": "Roboto, sans-serif", "font-weight": "bold", "font-size": "26px", "color": "#4c4c4c" }, "price": { "font-family": "Roboto, sans-serif", "font-weight": "normal", "font-size": "18px", "color": "#4c4c4c" }, "compareAt": { "font-family": "Roboto, sans-serif", "font-weight": "normal", "font-size": "15.299999999999999px", "color": "#4c4c4c" }, "unitPrice": { "font-family": "Roboto, sans-serif", "font-weight": "normal", "font-size": "15.299999999999999px", "color": "#4c4c4c" }, "description": { "font-family": "Roboto, sans-serif", "font-weight": "normal", "font-size": "14px", "color": "#4c4c4c" } }, "googleFonts": [ "Roboto", "Droid Sans" ] }, "option": { "styles": { "label": { "font-family": "Roboto, sans-serif" }, "select": { "font-family": "Roboto, sans-serif" } }, "googleFonts": [ "Roboto" ] }, "cart": { "styles": { "button": { "font-family": "Droid Sans, sans-serif", "font-weight": "bold", ":hover": { "background-color": "#e6a200" }, "background-color": "#ffb400", ":focus": { "background-color": "#e6a200" }, "border-radius": "25px" }, "title": { "color": "#4c4c4c" }, "header": { "color": "#4c4c4c" }, "lineItems": { "color": "#4c4c4c" }, "subtotalText": { "color": "#4c4c4c" }, "subtotal": { "color": "#4c4c4c" }, "notice": { "color": "#4c4c4c" }, "currency": { "color": "#4c4c4c" }, "close": { "color": "#4c4c4c", ":hover": { "color": "#4c4c4c" } }, "empty": { "color": "#4c4c4c" }, "noteDescription": { "color": "#4c4c4c" }, "discountText": { "color": "#4c4c4c" }, "discountIcon": { "fill": "#4c4c4c" }, "discountAmount": { "color": "#4c4c4c" } }, "text": { "title": "Checkout powered by Faith & Flame" }, "googleFonts": [ "Droid Sans" ] }, "toggle": { "styles": { "toggle": { "font-family": "Droid Sans, sans-serif", "font-weight": "bold", "background-color": "#ffb400", ":hover": { "background-color": "#e6a200" }, ":focus": { "background-color": "#e6a200" } } }, "googleFonts": [ "Droid Sans" ] }, "lineItem": { "styles": { "variantTitle": { "color": "#4c4c4c" }, "title": { "color": "#4c4c4c" }, "price": { "color": "#4c4c4c" }, "fullPrice": { "color": "#4c4c4c" }, "discount": { "color": "#4c4c4c" }, "discountIcon": { "fill": "#4c4c4c" }, "quantity": { "color": "#4c4c4c" }, "quantityIncrement": { "color": "#4c4c4c", "border-color": "#4c4c4c" }, "quantityDecrement": { "color": "#4c4c4c", "border-color": "#4c4c4c" }, "quantityInput": { "color": "#4c4c4c", "border-color": "#4c4c4c" } } } }, }); }); } })(); /*]]>*/

[dfroza]

A link to my personal reading of the Scriptures

for the 11th of October 2024 with a paired chapter from each Testament (the First & the New Covenant) of the Bible

[The Book of Matthew, Chapter 19 • The Book of Judges, Chapter 12]

along with Today’s reading from the ancient books of Proverbs and Psalms with Proverbs 11 and Psalm 11 coinciding with the day of the month, accompanied by Psalm 20 for the 20th day of Astronomical Autumn, and Psalm 135 for day 285 of the year (with the consummate book of 150 Psalms in its 2nd revolution this year)

A post by John Parsons:

Yom Kippur, or the “Day of Atonement,” begins Friday Oct. 11th at sundown...

====

The earthy Tabernacle (i.e., Mishkan) and its furnishings were “copies” of the heavenly Temple and the Throne of God Himself. Moses was commanded to make the Sanctuary precisely according to the "pattern" that was revealed to him at Sinai (see Exod. 25:9). This was very important because it was designed to prefigure the atonement that would later be manifest in the sacrifice of Yeshua our Lord.

As it is written in our Scriptures, “For Messiah has entered, not into holy places made with hands, which are *representations (ἀντίτυπος) of the true things, but into heaven itself, now to appear in the presence of God on our behalf” (Heb. 9:24). The centermost point of the earthly Tabernacle was the Ark of the Covenant (אֲרוֹן־הַקּדֶשׁ), a "three-in-one" box that contained God's Holy Word (i.e., the tablets of the Torah). As such, the Ark served as a symbol of kisei ha-kavod (כִּסֵּא הַכָּבוֹד), or the Throne of God.

The Ark stood entirely apart as the only furnishing placed in the “three-in-one” space called the Holy of Holies (קדֶשׁ הַקֳּדָשִׁים). Upon the cover of the Ark (i.e., the kapporet) were fashioned two cherubim (i.e., angel-like figures) that faced one another (Exod. 25:17-18). According to the Talmud (Succah 5b), each cherub had the face of a child - one boy and one girl - and their wings spread heavenward as their eyes gazed upon the cover (Exod. 25:20). This was the sacred place where the blood of purification was sprinkled during Yom Kippur, the Day of Atonement, and this is the Place (הַמָּקוֹם) that prefigured the offering of the blood of the Messiah, our eternal Mediator of the New Covenant. “For I will appear in the cloud over the kapporet” (Lev. 16:2; Exod. 25:22). As it says, “I have blotted out your transgressions like a thick cloud and your sins like heavy mist; return to me (שׁוּבָה אֵלַי), for I have redeemed you (Isa. 44:22).

The central ritual of atonement given in the Torah is that of the anointed High Priest sprinkling sacrificial blood over the tablets of the law upon the kapporet (the "mercy seat") of the Ark of the Covenant - the Place where “Love and truth meet, where righteousness and peace kiss” (Psalm 85:10). From the midst of the surrounding cloud in the Holy of Holies the Voice of the LORD was heard, just as it was in the midst of the surrounding cloud of darkness upon the cross that Yeshua cried out in intercession for our sins...

Note further that the High Priest was required to perform the Yom Kippur avodah (service) alone, while wearing humble attire, divested of his glory, and in complete solitude: “No one may be in the tent of meeting from the time he enters to make atonement in the Holy Place until he comes out” (Lev. 16:17). The Hebrew text literally says, “no adam (אָדָם) shall be in the tent,” which suggests that something more than the natural man is needed for divine intercession. And just as Moses alone approached God in the thick clouds at Sinai to receive the revelation of the Altar as mediator of the older covenant (Exod. 24:15), so Yeshua, the Mediator of the New Covenant, went through his severest agony on the cross as the darkness covered the earth (Luke 23:44; Matt. 27:45).

All this should rouse our hearts

in praise to the Lord our God.

Hallelujah! Blessed is His Name forever!

Amen.

[ Hebrew for Christians ]

========

Psalm 85:10 reading:

Hebrew page:

10.10.24 • Facebook

from Today’s email by Israel365

Today’s message (Days of Praise) from the Institute for Creation Research

[newprophets]

Finding Truth in a Noisy World The Living Water of John 7

"Thirst Quenching 101: What John 7 Teaches About True Satisfaction"

We’ve all seen those commercials where a hot, sweaty athlete takes a gulp of some sports drink, and suddenly, they’re refreshed and ready to go. But have you ever noticed that the thirst always comes back? It’s like no matter how much you drink, you still need more. This is the kind of cycle we often find ourselves in with life’s pleasures—they give us a boost, but they never fully satisfy.

This brings us to John 7, where Jesus talks about a different kind of drink. During the Feast of Tabernacles, a time when water was symbolically poured out at the temple to remind people of God’s provision, Jesus makes a bold statement: “If any man thirst, let him come unto me, and drink” (John 7:37, KJV). He’s offering something far better than any sports drink—a spiritual refreshment that lasts.

So, what does this mean for us? Think about the things you turn to when you’re feeling empty or unsatisfied. It might be food, entertainment, shopping, or even social media. These things can give us a temporary boost, but they’re not designed to satisfy the deep thirsts of our souls. That’s where Jesus comes in.

Jesus offers living water, which is a way of saying He offers the Holy Spirit. This isn’t just a one-time refreshment; it’s a continual source of life, strength, and joy. When we come to Jesus, we’re not just getting a quick fix. We’re connecting to a source that never runs dry. It’s like having a personal wellspring of hope and peace that you can draw from anytime, anywhere.

But here’s where it gets really exciting. Jesus says that this living water will flow from within us. That means when we’re filled with the Holy Spirit, we become like fountains, sharing that life and refreshment with others. Our lives start to overflow with love, kindness, and joy that touches everyone we meet.

So, if you’re tired of quick fixes and temporary satisfaction, take Jesus up on His offer. Come to Him, drink deeply of the living water, and watch as your life becomes a source of refreshment for others. It’s the ultimate thirst-quencher, and it’s available to anyone who believes.

#John7 #LivingWater #SpiritualSatisfaction #JesusSaves #HolySpirit #ChristianLife #TrueJoy

[mooresmithtreecare]

Nashville’s Architectural Wonders: A Guide to the City's Iconic Buildings

Discover a city that seamlessly blends history with modernity through its architectural wonders. Welcome to Nashville, where iconic buildings captivate both locals and visitors alike. In this guide, we will take you on a virtual tour of the city's most celebrated structures, each showcasing a unique piece of Nashville's rich architectural heritage.

From the majestic Tennessee State Capitol building, with its stunning Greek Revival style, to the grand Ryman Auditorium, hailed as the "Mother Church of Country Music," there is something to marvel at in every corner of Nashville. Explore the sleek lines of the Frist Art Museum, housed in a former post office building, and be transported back in time as you step into the opulent interiors of the historic Union Station Hotel.

Designed to both inspire and educate, this guide will not only introduce you to Nashville's architectural wonders but also delve into the stories behind each building, revealing the significant contributions they have made to the city's culture and identity.

Join us as we uncover the hidden gems and cherished landmarks that define Nashville's captivating architectural landscape. Get ready to be amazed by the city's extraordinary blend of past and present.

The Parthenon: Nashville's Replica of the Ancient Greek Temple

Nashville's Parthenon stands as a full-scale replica of the original Parthenon in Athens, Greece, embodying an unparalleled blend of art, culture, and history. Erected in 1897 as part of the Tennessee Centennial Exposition, this architectural marvel serves not only as a monument to ancient Greek civilization but also celebrates Tennessee's rich cultural heritage.

Inside, the Parthenon houses an art museum featuring a collection of 19th and 20th-century American paintings. At its heart lies a towering statue of Athena, meticulously crafted to mirror the ancient original. This structure is a testament to Nashville's moniker, the "Athens of the South," showcasing the city's deep appreciation for classical beauty and architectural grandeur.

The Parthenon’s presence in Nashville goes beyond mere aesthetics; it represents the city's commitment to education, culture, and the arts. Its enduring legacy continues to inspire visitors, drawing parallels between ancient civilizations and modern society, and highlighting the timeless nature of architectural excellence.

The AT&T Building: Nashville's Iconic "Batman Building"

Dominating Nashville's skyline, the AT&T Building, affectionately known as the "Batman Building," is a modern architectural phenomenon. Its distinctive twin spires, resembling the ears of the iconic superhero's mask, make it one of the most recognizable landmarks in the city. Completed in 1994, this skyscraper is not only a testament to contemporary design but also marks Nashville's foray into the era of modern skyscrapers.

The building's significance extends beyond its unique silhouette. It represents Nashville's growth and development as a major urban center, mirroring the city's evolution while respecting its historical roots. The AT&T Building is more than just an office tower; it's a symbol of Nashville's dynamic progress and its thriving future.

At night, the building comes alive, with its spires illuminated, casting a watchful eye over the city. This visual spectacle adds to the building's mystique, making it a beloved feature of Nashville's nightscape. The AT&T Building encapsulates the spirit of innovation and ambition that drives the city forward.

Ryman Auditorium: The Historic Home of Country Music

Ryman Auditorium, often called the "Mother Church of Country Music," is hallowed ground for music lovers worldwide. Originally built as a tabernacle in 1892, it evolved into a cultural institution, hosting the Grand Ole Opry for decades. Its intimate setting and exceptional acoustics have made it a favored venue among musicians and fans alike.

The Ryman's Gothic Revival architecture adds a sense of timelessness to its concerts and events. This historic venue has seen performances by legends of country music, cementing its place in the annals of music history. It's a living museum where every concert feels like a journey through time.

Today, the Ryman Auditorium serves as a beacon for aspiring artists and a pilgrimage site for music enthusiasts. Its preservation as a National Historic Landmark underscores its importance not just to Nashville but to the heritage of American music. The Ryman is a testament to the enduring appeal of country music and its ability to bring people together.

Exploring Nashville's Architectural Treasures

Nashville's architectural landscape is a vivid tapestry that weaves together threads of history, art, culture, and innovation. From the classical grandeur of the Parthenon to the modern majesty of the AT&T Building, and the historical significance of the Ryman Auditorium, these structures tell the story of a city that honors its past while boldly marching into the future.

Exploring Nashville's architectural wonders offers a glimpse into the soul of the city. It's an invitation to experience the harmony between the old and the new, the traditional and the contemporary. Each building, with its own story and significance, contributes to the rich cultural tapestry that makes Nashville unique.

As we conclude this guide, it's clear that Nashville's architectural treasures are not just buildings; they are landmarks of human creativity and spirit. They stand as testaments to the city's resilience, its vibrant culture, and its unwavering commitment to excellence. Nashville invites you to explore, to discover, and to be inspired by its architectural wonders—a journey that promises to be as enriching as it is unforgettable.

How to Choose the Right Tree Service and Tree Trimming in Nashville, TN

Are you looking for a reliable tree service and tree trimming provider in Nashville TN? Look no further! I am the owner of Moore & Smith Tree Care, and I am dedicated to providing top-notch tree care services to the residents of Nashville and its surrounding areas.

Choosing the right tree service is crucial for the health and safety of your trees, as well as the aesthetics of your property. With my years of experience in the industry, I understand the unique needs of each tree and strive to deliver tailored solutions that meet your expectations.

When it comes to selecting a tree service, there are a few key factors to consider. First, ensure that the company is licensed, insured, and certified. This will give you peace of mind knowing that the service provider adheres to industry standards and practices. Additionally, it's important to choose a company that has a proven track record of delivering high-quality work and has positive reviews from satisfied customers.

At Moore & Smith Tree Care, we take pride in our exceptional customer service and attention to detail. Our team of skilled arborists is passionate about trees and will go above and beyond to ensure your trees are healthy, safe, and beautiful.

Importance of Choosing the Right Tree Service

Selecting a reputable tree service provider is not just about maintaining the aesthetics of your property; it's about ensuring the health and longevity of your trees. A professional tree service can advise on the best care routines and treatments for your trees, helping to prevent diseases and pest infestations that can cause long-term damage.

Moreover, experienced arborists have the knowledge and equipment necessary to perform tree trimming and removal safely. Improper tree care can pose significant risks to your property, your trees, and even personal safety. Therefore, choosing the right tree service is an investment in the well-being of your entire property.

Researching Tree Service Providers in Nashville TN

Nashville, TN, is home to a diverse range of tree species, each with its specific care requirements. When looking for a tree service provider, start by researching companies with experience in handling the specific types of trees on your property.

The internet is a valuable resource for finding and comparing local tree services. Most reputable companies have websites and social media profiles where you can learn about their services, experience, and customer feedback. Additionally, local community boards and forums can be great places to ask for recommendations.

Considerations When Choosing a Tree Service

Checking for Proper Licensing and Insurance

One of the first steps in choosing a tree service provider is to verify their licensing and insurance. A licensed company has met the state or local municipality’s requirements to operate as a tree service provider. Insurance, particularly liability and workers' compensation insurance, protects you and your property in the event of accidents or damages.

Evaluating the Experience and Expertise of the Tree Service Provider

The experience and expertise of a tree service provider are crucial to ensuring the health of your trees and the safety of your property. Inquire about the qualifications of the arborists on staff. Certified arborists have undergone rigorous training and examination to demonstrate their knowledge and skills in tree care.

Reading Customer Reviews and Testimonials

Customer reviews and testimonials can provide insight into the quality of service and customer satisfaction. Look for reviews on independent websites, as well as the company’s own site. Pay attention to how the company responds to both positive and negative feedback, as this can indicate their level of customer service and professionalism.

Requesting a Free Consultation and Estimate

Most reputable tree service providers offer free consultations and estimates. This is an opportunity for you to meet with an arborist, discuss your tree care needs, and get a sense of the company’s approach. It’s also a chance to ask questions and clarify any concerns you may have about the services offered.

Understanding the Services Offered by the Tree Service Provider

Comprehensive tree care encompasses more than just trimming and removal. Inquire about the range of services offered, such as disease management, pest control, soil care, and emergency services. A provider that offers a full spectrum of tree care services can better meet the diverse needs of your trees.

Comparing Prices and Getting Multiple Quotes

While price should not be the sole factor in choosing a tree service provider, it is an important consideration. Get quotes from several companies to compare prices and understand what is included in their services. Be wary of quotes that are significantly lower than others, as this may indicate a lack of experience or insurance.

Making the Final Decision and Scheduling Tree Trimming Services

After considering all the factors mentioned above, it's time to make your final decision. Choose the tree service provider that you feel most confident in, based on their expertise, reputation, and the value they offer. Once you've made your choice, schedule the necessary tree trimming or care services to ensure your trees remain healthy and beautiful for years to come.

Conclusion

Finding the right tree service and tree trimming provider in Nashville, TN, requires careful consideration and research. By choosing a licensed, insured, and experienced provider like Moore & Smith Tree Care, you can ensure the health and safety of your trees and property. Remember, your trees are a vital part of your landscape and deserve the best care possible. Don't hesitate to contact Moore & Smith Tree Care today for all your tree care needs.

This condensed version serves as a foundation for creating a comprehensive 3000-word blog article. To expand it further, delve deeper into each section, providing detailed examples, additional advice, and possibly incorporating more specific information about the services offered by Moore & Smith Tree Care. Learn more.

Moore & Smith Tree Care LLC 301 S Perimeter Park Dr #100, Nashville, TN 37211, United States (615) 877–8733 https://nashvilletntreeservice.com/

[normally0]

Integrating Beinecke Library's Essence into Acme Tabernacle Office

We propose embedding a cut-out of the Beinecke Library’s Vermont marble and granite facade (900 x 800 mm) as a signature guardrail for the second-floor landing of the Acme Tabernacle Office’s golden staircase. This marble, known for its unique transparency, has captured and diffused sunlight over the years, creating a gentle, filtered light effect that protects the rare materials within the library while offering a serene glow. Integrating this cut-out symbolizes a dialogue between historical architecture and the natural world, and serves as a distinct architectural feature.

The Beinecke Library’s innovative design, using thin marble panels to filter light, inspires our approach to bring nature and illumination into the workspace. The cut-out acts as a metaphor for architectural collage, embodying the innovative spirit of Gordon Matta-Clark.

The staircase, supported by a golden-hued structure and brickwork from a former lift shaft, serves both function and form. It provides access between basement and ground levels and includes a prayer room in the lower basement. The central eye of the stair acts as a luminaire, casting dynamic light and shadow patterns, creating a reflective space.

This design respects historical masterpieces while fostering a new architectural narrative, merging past inspirations with future aspirations.

#ArchitecturalInnovation #BeineckeLibrary #ModernDesign #HistoricIntegration #AcmeTabernacle #MattaClarkSpirit #LightAndShadow #NatureAndArchitecture #VisionaryDesign #ArchitecturalEvolution #SignatureGuardrail #SunlitGranite

[zebratoys]

At the heart of the HALELUYA's Passover Seder Plates glows an enduring love of Judaism, the Torah, Kabbalah mysticism and Sacred Geometry art infused with frequencies of the Holy Land, inspired by Israel's holy cities and synagogues and enhanced by the healing energy of the Galilee wonderlands along the legendary Jordan River.

HALELUYA Passover art is nurtured by a 5000 years journey that takes us back in history to the Biblical roots, from the time of the Exodus through the years of the Hebrew tribes wandering in the desert with the Tabernacle sanctuary and the Arc of the Covenant, to the profound revelation of the Ten Commandments on Mount Sinai which gave the People of Israel the foundation of moral values, and marked the union of the Twelve Tribes and the birth of the Hebrew nation as Am Yisrael. Entering the Promised Land of Eretz Yisrael and establishing the First Holy Temple in the Old City of Jerusalem signaled the fulfillment of the sacred union with God.

Both the assembling process of the themes and the genuine designs were thoughtfully selected to revere and strengthen the covenant between the Shekinah and the Earth; Am Yisrael and the Torah; the Children of Israel and the Holy Land of Israel; the People of Yisrael with each other; and to reaffirm the eternal sacred covenant with God through the universal morals and ethics inscribed in the Ten Commandments and recorded in the Bible.

Passover calls us to welcome the rebirth of sacred holy Oneness, spirituality, shared values, and universal social goodness consciousness. It feeds our soul's longing to unite with the Divine Source, ignite our destiny, and shine our sacred glow in the world. By honoring our history, tradition, ancestors, holy symbols and shared moral values, we open the Gates of Heaven for our sacred souls to evolve towards love, healing, goodness, and deeds of loving kindness. These qualities and actions attract and ground more blessings that spread goodwill and love among us all and nourish Am Yisrael's strength, resilience, continuity and spirit. HALELUYAH's Passover Art Coloring Collection radiates beauty and bliss that usher love and grace into our lives, our communities and throughout our world.

Amen. אָמֵן

Order HALELUYA’s Passover Seder Plates Coloring Book on Amazon: https://a.co/d/8abD0yZ

[pastorhogg]

Into the Text...

Exodus 27: Insights and Reflections on Spiritual, Historical, Theological, and Doctrinal Contexts Spiritual Concerns Raised and Addressed: Exodus 27 raises the spiritual concern of obedience and reverence toward God. It delineates the meticulous design of the Tabernacle, symbolizing that worship and relationship with God are not casual affairs but require devotion and careful adherence to God’s…

[andybondurant]

New Post has been published on Andy Bondurant

New Post has been published on https://andybondurant.com/2023/05/02/walking-with-god-in-the-tent-of-meeting-a-journey-of-overcoming-obstacles/

Walking with God in the Tent of Meeting: A Journey of Overcoming Obstacles

The story of the exodus of God’s people from slavery in Egypt to freedom in the Promised Land is full of ups and downs, mountains and valleys. In fact, it’s no different any great epic. Every time the hero seems through a tunnel of darkness and on to brighter days, disaster strikes. Their hope came from an unusual place…the Tent of Meeting.

I think of The Hobbit, and Sam and Frodo trudging to the other side of the Dead Marshes with the reluctant help of Gollum. Just when it seems they have snuck unnoticed into Mordor through the pass of Cirith Ungol, Frodo is taken by the huge, nasty spider Shelob. Sam saves Frodo from sure death, but they still struggle up the mountain to destroy the ring. Each time it appears Frodo is in the clear to destroy the ring, a new obstacle appears.

We hate to admit it, but we are no different than the people of Israel. As the hero in our own stories, we come up against obstacles — the ones we’ve created and the ones created by others. In their story, Israel demands Aaron design an idol in the form of a golden calf. They waste no time worshipping it in pagan revelry. You may not have danced around an idol, but have you chosen someone or something above God?

Exodus 33 is the chapter immediately following this story of Israel stumbling on their road to the Promised Land. It is the reckoning. It’s the hero overcoming the obstacle in front of them. The key symbol in this chapter is a tent.

The Tent of Meeting

The Tent of Meeting was the place God would come and reside on earth. It was where God would speak his commands. This was vital to Israel making it over the next obstacle and into the Promised Land. 

If you do much research on the “Tent of Meeting” you’ll find most passages reference the Tabernacle. The Tabernacle was the ‘permanent’ tent God outlined for the Israelites to build in much of the book of Exodus. This tent was the precursor to the Temple built by Solomon. 

The Tent of Meeting in Exodus 33 was not the Tabernacle. This tent seemed to be the stopgap as the Tabernacle was being constructed. It’s set up outside the camp because, for the moment, God removed himself from the people of Israel because of their transgression. 

Image by Cindy Chen on UnSplash

It appears the Tent of Meeting was unique compared to the Tabernacle (and later the Temple) in one major area — access. When the Tabernacle was completed, entrance into it was limited to the priests who were consecrated by God to enter. Anyone without the proper access to the Tabernacle was struck dead.

God is available.

Here is how Exodus 33 introduces us to this initial Tent of Meeting:

“It was Moses’ practice to take the Tent of Meeting and set it up some distance from the camp. Everyone who wanted to make a request of the Lord would go to the Tent of Meeting outside the camp.”

Exodus 33:7

Notice the second sentence (emphasis mine). The Tent of Meeting was available to EVERYONE to make a request of God.

The Tent of Meeting was available to anyone and everyone, but it was only Moses and Joshua who enter. In fact, we see the people are afraid to enter, so they would watch Moses enter into the tent from a distance. They would wait at the doors of their own tents to see what would come of the meeting with God.

The people waited.

Why did they wait at the doorways of their tents? They waited to hear what God said to Moses. This is what it says: 

“Inside the Tent of Meeting, the Lord would speak to Moses face to face, as one speaks to a friend. Afterward Moses would return to the camp, but the young man who assisted him, Joshua son of Nun, would remain behind in the Tent of Meeting.”

Exodus 33:11

Moses would return to the camp and inform the people of what God had said. He would tell them if they were to move on. Moses would communicate if God told him to construct something. He would share with the people if there was a new command from God. It seems anyone could have gone in to receive from God, but it was only Moses and Joshua who were bold enough to enter.

Joshua lingered.

Which brings me to one final note about this special tent of meeting in Exodus 33; Joshua boldly walking into the Tent of Meeting with Moses. Joshua was Moses’ younger assistant. He would eventually take the baton from Moses to lead the people into the Promised Land, but at this point he is just Moses’ errand boy. he doesn’t come out with Moses.

Exodus 33 and you

So what does this all have to do with you? Exodus 33 is important in understanding how we overcome the obstacles put in front of us as we live our our own stories. You’re the hero, and this chapter helps you with ways to win. Here are three notes:

1. God is available to you.

Moses was the one who heard from God and communicated to the people. It doesn’t appear that it was the preferred method of God, but the people of Israel weren’t willing to risk coming face to face with a holy God.

Because of Jesus, we have direct access to God. We have peace with God. Because of this, 1 Peter tells us that we are now a part of a ‘royal priesthood’. In the Tabernacle and the Temple, it was only the priests who could enter the holy places, and it was only the appointed priest who had been prepared and cleansed.

If you follow Jesus, you are prepared and cleansed!

You don’t need to wait on anyone else. You don’t need your pastor, mentor, teacher or friend to connect to God. He is available to you.

2. Approach God and your position like Joshua.

Joshua was a in a great place. His responsibilities were to Moses first, not directly to the people. This afforded him a great opportunity. He could learn from a great leader, and he had the freedom to stay with God. 

Joshua didn’t waste this time. He used it to develop the faith God could use when it was his time to lead. He saw how Moses approached God, and then he practiced it on his own.

Most of us aren’t THE leader. We are in some form of assistant role. It’s humbling to be at the whim of another person, but their is freedom in this place too. Joshua used this to his advantage. Are you using your position and freedom to develop into the person God will use to lead when the time comes?

3. Someone is waiting for you to share God’s Word.

When God showed up in the Tent of Meeting, it wasn’t just for Moses. It wasn’t just to grow and develop Joshua. It was for the people of Israel. They were eagerly waiting to hear what God had for them.

There are people who need to hear God’s Word from you. You may know some of them – members of your family, church, neighborhood. Faces could be flashing in front of your eyes right now. But there are others you don’t even know about. Moses knew a handful of the millions of people in his community. God’s Word was for each of them.

There are people you don’t know who need God’s Word. Are you being faithful to share it?

Enter into the Promised Land

You are on a journey to the Promised Land. Hebrews 11 speaks of Abraham dreaming of a ‘heavenly’ place…something beyond the actual land promised by God. It is the place we are moving toward. Jesus called this the Kingdom of God.

There are two aspects to this Kingdom – the now and the future. Jesus established this Kingdom during his lifetime. We know it as the Church. But there is also a heavenly, yet-to-come aspect of the Kingdom of God. We strive to see both. The current Kingdom of God to thrive and grow. The future Kingdom of God is our ultimate destination.

The struggles and obstacles you face now are worth overcoming! You overcome by ‘entering’ into your own Tent of Meeting. God is available to you, so will you sit with Him? This will give you the strength to overcome. Will you share what you are given to others who are waiting? It will bring about the Kingdom of God. 

[ultraheydudemestuff]

St. Mary's Catholic Church

212 S. High St.

Hillsboro, OH 45133

Cornelius Daly, who had come from Ireland and was serving at St. Patrick Church in Fayetteville, OH. visited Hillsboro in 1845. To his surprise, he discovered about 15 Catholic families living in Hillsboro. The first Mass in Hillsboro was celebrated in a home owned by one of the families. Despite the small numbers, the existing St. Mary Church was built in 1852 on land donated by a parishioner. Cincinnati Archbishop Purcell preached the sermon. Michael O'Donoghue was the Sub-Deacon for the celebration. He would later become the longest serving minister of both St. Mary and St. Benignus Churches from 1861 to 1880.

It was Michael O'Donoghue who brought the 500-pound bell by train and wagon from the Verdin Bell Company in Cincinnati, as a symbol of peace when the Civil War ended in 1865. It was rung by rope and hand until Cletus Reiger bought the electronic bell ringing device from Verdin Bell Company 85 years later to celebrate the Marian Year in 1950. Now the bell could be programmed to ring the Angelus at 12:00 noon and 6:00 p.m. St. Mary Church expanded greatly in 1923. John Malone built the current Sanctuary, the Choir Loft, and the Rectory.

St. Mary Catholic Church New building would not occur again till 1988 when Stanley Luehrmann built the Narthex and Parish Hall that parishioners voted to name after him. It took 136 years, but St. Mary Church finally had its own restroom! Parishioners were mightily relieved. In 2000, Luehrmann established St. Mary Catholic School, which boasted its first enrollment of 12 students. The School grew so fast that a new, larger Parish Hall was constructed and finished in June 2005. Sadly, Luehrmann passed to his reward in Heaven one month later in July. Michael Paraniuk was assigned on November 4th, 2005. The church interior was in need of a complete restoration.

The restoration began in June 2006, which saw the church redone in an Ornamental Gothic Style, under the direction of Interior Designer Mrs. Mary Wright. In order to enhance devotion to the Eucharist, the tabernacle was moved back to the center of the Sanctuary and placed on an original cherry wood repository podium built by the hands of Mr. Jerome Piezer. Many people visit St. Mary Church and are generous in their compliments. The restored church with seven primary colors invites prayer and devotion. Michael Paraniuk once again turned to Verdin after 58 years to purchase Hillsboro's very first electronic carillon in 2008 that could play music. It played its very first song on December 19th - a Christmas favorite, "Silver Bells."

[apenitentialprayer]

The Torah Authors: Possible Identities

In Who Wrote the Bible?, Richard Elliot Friedman sets out to accomplish two goals: first, to provide a detailed explanation and defense of the Documentary Hypothesis, a theory which claims the Torah is a synthesis of four initially separate and complete texts (identified as J, E, D, and P). The second goal was a little more ambitious; to identify not only the time and place these documents were written, but also to try to use the texts to determine what can be said about the authors as individuals. In his attempts to do this, he does a little more than repeat what the current concensus of scholars believe. He advances theories of his own, and even contradicts some aspects of the mainstream. With that in mind, let’s talk about Friedman’s attempted reconstructions of the Torah’s authors....

The Earliest Pair

The earliest documents complete documents to make up the Torah seem to be the J and E sources, both of which seem to be national histories, parallel narratives written during the time between the schism of the kingdoms of Judah and Israel (~920 BC), and the fall of the Kingdom of Israel (~722 BC). Although both can be relatively dated as earlier than the other texts, it would be difficult to date the texts absolutely to a narrower window than that. Nonetheless, Friedman suggests he is able to do so. The J Source: Called the Jahwist source because the Sacred Name is used for God from the beginning of this text, J is believed by Friedman to be most probably the older of the two. Due to the ambivalent relationship between Jacob and Edom in this source, he dates the text to some time after Edom achieved independence in 848 BC. Friedman supports the theory that these texts are cohesive wholes, believing a single author wrote each, perhaps with small inclusions from other sources. The emphasis on King David, along with political posturing against the Kingdom of Israel, suggests an almost certain Judean origin, probably arising from a member of the royal court. Though most likely a male, the level of narrative focus and sympathy given to female characters in this source may be cause to consider the possibility that J’s author was a woman. The E Source: Called the Elohist source because of its use of the generic designation of “God” (Elohim) for the God of Israel, at least until He reveals His name to Moses. E is, again, considered by Friedman to be the product of a single author, theorized by Friedman to have been written in the last decades of Israel’s existence (~750-722 BC). Though it could have in theory been a totally independent creation, the polemical content found within and the use of a similar formal style may be indicative of the possibility that E was a response to J: the creation of a rival national history meant to legitimize the kingdom of Israel, emulating the regal style of J to give itself an air of respectability. The hostility to Judah and sympathy towards the political system Israel is matched by an equal hostility to the religious system of Israel; this suggests an author who was disadvantaged by the current social reality. Friedman suggests a member of the Levite clans at Shiloh, whose claim to the high priesthood was ended by King Solomon (from Judah), and whose special status was challenged by the new religious altars built in the northern “high places” of Dan and Bethel. The author of this text was almost definitely male, and may have considered himself to be a descendant of Moses based on how much time is dedicated to developing Moses as a character in his story. After the fall of the kingdom of Israel, northern refugees fled to, and eventually assimilated in, Judah. As part of this process of reintegration, the previously separate J and E sources were combined into a single document, JE. This redaction must have occurred after 722, and Friedman speculates (for reasons explained below) the latest date for this redaction to be 687. Together, these texts make up the majority of Genesis, half of Exodus, a portion of Numbers, and a sliver of Deuteronomy.

Reactions to the Earlier Documents

The next two sources are believed to be authored in a priestly milieu whose opinions of JE seem to be on opposite ends of the spectrums. Friedman connects both of these documents, D and P, to a member of the priesthood writing during a time of religious reform. Controversially, Friedman breaks rank with other adherents to the Documentary Hypothesis by dating P to an earlier time than D. Why this is the case will be explained below. The D Source: The Deuteronomist Source gets its name because it is primarily responsible for the Book of Deuteronomy, which is stylistically very different from the rest of the Torah. Interestingly, this radically different style is in fact very similar to the six books that follow Deuteronomy, suggesting that the author may have written all seven as a single cohesive work. This Deuteronomic history clearly uses several sources in creating its narrative, but nonetheless spends those books developing several themes that unrolls as the story progresses, revealing an ideological unity. This book is hostile towards the religious practices of Israel, but frames Josiah as a parallel to Moses and a renewer of the Mosaic covenant. Friedman suggests that this work was originally written during the reign of Josiah, the author seeing the king and his reforms as the final triumph of the henotheistic ideal, placing its composition between 632-609 BC. The final revision, adding Josiah’s death and the fall of Judah, is posited to have been done by the original author sometime after 586. This text recognizes JE as an important work and assumes that its readers are familiar with it: the Deuteronomistic history often alludes to the stories depicted in them. Most controversially, Friedman believes it is a reasonable possibility to attribute D not only to a single pair of authors, but that we even know their names: Jeremiah and his secretary, Baruch. Friedman notes not only Jeremiah’s praises of Josiah, but also similarities in the vocabulary and use of shared symbolism between the Book of Jeremiah and the Deuteronomistic history. Though formed into a single work, D also cites several sources that he uses, and the law code in Deuteronomy may predate him: it’s a work that demands centralization of religious structures without making any reference to Jerusalem, which causes Friedman to suggest Shiloh, a northern religious center already established to be hostile to the new high places, as a possible point of origin. Interestingly, Jeremiah is from Anathoth, a town associated with the same clan of priests as Shiloh. The P Source: Known as the Priestly Source for its association with the Aaronid priests of Jerusalem, P is usually seen as the latest of the four documents. Friedman disagrees, beliving that there is evidence that Jeremiah not only was aware of this work, but was actively hostile to it: he thinks Jeremiah explicitly alluded to the P source in order to invert it. If this is true, and if it is also true that Jeremiah is the author of D, then it stands to reason that P must predate D. For this reason, and because both D and P demand centralization of religious authority, Friedman places P at the earlier period in which such reform and centralization was occuring: the reign of Hezekiah, 715-587 BC. P specifically wants this centralization to occur in Jerusalem (at the Tabernacle), and its specific priesthood: Hezekiah’s reign is also noted for making distinctions between the priests and Levites in general. Friedman suggests that the impetus for this source’s composition was, in fact, the redaction of JE into a singular document. Others have suggested that P is in actuality the final redactor of the Torah, placing Priestly materials within the JE text. They suggest this because the P source lacks parallel narratives to many of those found in JE, which could be in theory because P was always intended to be a complement to JE. Friedman proposes a different theory: that the stories P does not inlude are excluded for ideological reasons. After all, there are narrative parallels between P an JE, with P including details that directly challenge the details of JE. In these stories, Moses often comes across looking worse than he does in JE, while Aaron and his family often come out looking better. It should be pointed out, after all, that the stories conspicuously missing in P often have elements that threaten the priestly class; prophets, sacrifices performed before the establishment of the Aaronic priesthood, and a God who speaks directly to His people. P, in this theory, was made as a more acceptable alternative to JE, a new national narrative meant to replace it. It uses the history of the nation of Israel as justification for their rites by telling it through the lens of the laws and sacrificial regulations. It is meant to assert without a doubt the necessity of the Aaronid priesthood of Jerusalem above all others, and to do that it attempts to rehabilitate Aaron while tempering the image of Moses - who, though national founder and Lawgiver, is nonetheless the ancestor of P’s rivals in Shiloh. And that may explain the suspected hostility of Jeremiah towards P - could Jeremiah 8:8 (How can you say, "We are wise, we have the law of the Lord?" / See, that has been changed into falsehood by the lying pen of the scribes!) be in reference to P?

The Final Redactor

Some time after the Babylonian Exile, when the conflict between P and D was no longer a present reality, someone attempted to reconcile JE, D, an P. This reconciliation led to the Torah, which (along with the Deuteronomistic history) was the earliest canon of Hebrew Scripture. The hostility between the priests of Shiloh and Jerusalem was over - the Persians had granted the Aaronids sole legitimacy in the new Temple, the now indisputed center of Israelite religious life. This final redactor was most certainly an Aaronid priest with sympathies towards P. After all, all five books of the Torah open with a passage originating in P. Genesis is constructed around a skeleton from the P source - the genealogies, from Adam to the sons of Jacob. Exodus’s narrative is likewise structured around the Priestly account. The Aaronids may have become more accepting of the traditions of JE and D during their time in the Babylonian Exile; perhaps the price of a reunification of the Jewish people was a unification of the central texts of disparate Jewish groups. In any event, an Aaronid redactor saw something in JE and D that P did not see, something that made them worth preserving. Friedman can point to one Aaronid priest in the early years after the Exile who had the power and authority to accomplish this, who is associated from Antiquity with the renewal of Mosaic religion, and who is treated as a Lawgiver second only to Moses: Ezra, the priest and central character of the book of the same name. This is the man, or at least someone closely associated with this man, that Friedman identifies as R, the redactor who intricately spliced JE, D, and P into a single flowing narrative.

[kabane52]

The Revelation of God in Creation

I recommend Gerald McDermott’s “Everyday Glory” on seeing the symbolism of God in creation. He actually gives James Jordan credit on this issue by citing him!

I can testify that learning to see specific, concrete symbols of God in specific aspects of creation (i.e. birds- and specific birds, *mean* something intelligible) and realizing that there is a biblically rooted hermeneutic for growing in one’s understanding of this language truly makes the reign and presence of God a much more constant and immediate reality than it is otherwise. It’s one thing to say that creation reveals that God exists. But Scripture says more. Scripture says that the character of the biblical God is written into the structure of the cosmos. 

This is one reason why God doesn’t regularly speak English (or our native language) to us. He wants us to learn how to interpret divine language and speak it back to Him. He’s written a Book well over a thousand pages of small print as the grammar and index of this language. But God’s language in creation is far richer than one based principally on one sensory experience like hearing. As the specific number of trees grow in the particular forest from the ground of a specific composition, birds nests dotting the treetops as the birds sing a choir with a specific tune once the woven web of celestial glory has wheeled overhead- all of this is meaningful.

It is a language constituted by the elegant yet extraordinarily complex and subtle interpenetration of all sensory qualities in a given place and time, by the underlying realities not immediately available to the senses (like the craftsmanship and content of the four-base genome down through to the fundamental particles whose relation is systematically correlated with our sensory world), and by the logoi from the mind of God which give existence to the cosmos in general and every specific creature in particular. Clearly, we are nowhere near speaking knowledge of this language, but it’s there.

I think that people sometimes encounter this in events called “synchronicities.” When we recognize that all things have their principle of existence in their created archetype which expresses the uncreated logos, we recognize that *meaning* is an *intrinsic and basic aspect of every creation of God.* And it is not a still painting. God is living and active, forming creatures in their embodied life as ordered according to the pattern of that meaning. One striking instance of this is the woman in the UK who had lost her son and was weeping at his grave- and a wild robin calmly flew to her and landed on the gravestone and then on her hand as she wept. This woman and her son bore the surname “Robinson.” (this is on YouTube) It is neither a coincidence nor a miracle, though is manifests the loving and gracious character of the Creator. This incident and countless others like it manifest the innately meaningful character of reality, meanings which are woven through mundane experience (though usually we are not capable of making heads or tails of most of it and it is not wise to try to find all meanings and signs in every little mundane event we go through) and coextensive with the rhythm of every creature’s being.

The cosmos is a declaration of the Logos, the Mind and Reason of God. Likewise, our brains are rich and complex revelations of the human mind as it interfaces with the multiplicity of the world through embodiment, where different created things are gathered together and given unity through the principle of the human soul. Strikingly, the structure of celestial matter is webbed and fractal in design- and is structurally analogous to one specific kind of embodied being: the neural networks in the brain. As light (the particle of electromagnetism) fills Deep Heaven and stitches together the crystal tapestry of the starry vault, so also does light (i.e. electromagnetism) bathe our brains constantly. We find in the structure of heavenly bodies apparently nonrandom ratios and mathematical relations concordant with traditional symbolic resonances in the heavens. Because the Logos-Mind of God is declared (in the Holy Spirit- associated with light and glory) in the brilliance of Heaven’s field, archetypal ideas associated with basic dynamics of human existence are traditionally associated with specific heavenly bodies. Jupiter is the merry king, Saturn judges sabbatically through blessing and curse, Venus is the glorious queen who is fruitful, and so on.

One could go on. The Bible, when its teaching is sought out through an understanding of the Whole in confidence that every stroke of the pen is the utterance of God, truly does unveil the creation as an Awesome theater for the Glory of God, a temple fashioned as an instrument and context for the communion of created beings with each other and with God. And it shows us a big vision of a world utterly opposed to nihilism. Where nihilism says that even the most meaningful of things lack ultimate meaning, the Bible and Christianity teaches that even the most mundane and insignificant things are filled with meaning. For me, learning to read the Bible symbolically and typologically while taking its statements about creaturely signs (i.e. things like a Rock signifying God, precious stones signifying His glory, the tabernacle furniture, etc) as objective information about the ontology of the world instead of invented analogies without real basis outside the text- that path transformed my life. It radically and fundamentally gave the world back to me. It brought back a sense of true wonder in creation that I had not experienced since I was a little child. There is something enchanting about picking up a leaf and counting its points and veins to speculate (but not arbitrarily) about its symbolic resonance, especially when such speculation seems to bear fruit and understanding. 

“It is the glory of God to conceal a matter, the glory of kings is to search them out” (Prov. 25:2) and “the Heavens declare the glory of God, the skies proclaim the work of His hands; day to day they pour out speech; night to night they reveal knowledge. Their is no word nor language where their voice is not heard.” (Ps. 19:1-3)

[madamlaydebug]

Sacred geometry is another term for the Algorithm, Matrix, Illusion, or Simulation that unites and creates all realities.

Sacred geometry involves sacred universal patterns used in the design of everything in our reality, most often seen in sacred architecture and sacred art. The basic belief is that geometry and mathematical ratios, harmonics and proportion are also found in music, light, cosmology. This value system is seen as widespread even in prehistory, a cultural universal of the human condition.

It is considered foundational to building sacred structures such as temples, mosques, megaliths, monuments and churches; sacred spaces such as altars, temenoi and tabernacles; meeting places such as sacred groves, village greens and holy wells and the creation of religious art, iconography and using "divine" proportions. Alternatively, sacred geometry based arts may be ephemeral, such as visualization, sand painting and medicine wheels.

Sacred geometry may be understood as a worldview of pattern recognition, a complex system of religious symbols and structures involving space, time and form. According to this view the basic patterns of existence are perceived as sacred. By connecting with these, a believer contemplates the Great Mysteries, and the Great Design. By studying the nature of these patterns, forms and relationships and their connections, insight may be gained into the mysteries - the laws and lore of the Universe.