#theol

[riverphoenixsgothwife]

i love you eat me drink me i love you born villain i love you the high end of low. i love you marilyn manson albums that people make fun of for some reason

[mmansonisart]

if you don't like the high end of low or born villain literally get OUT of my face dude.

[wittywords]

𝐀𝐩𝐨𝐜𝐚𝐭𝐚𝐬𝐭𝐚𝐬𝐢𝐬

1. Restoration, re-establishment, renovation. spec. in Theol. 

2. Path. Return to a previous condition. 

3. Astr. Return to the same apparent position, completion of period of revolution.

[myfandomrambles]

C-PTSD & BPD Eleventh Doctor pt. 1

(Doctor Character Study part 3c.1 [Redux]) 3c.2

[Full on AO3]

An analysis of The Doctor as having Complex Post Traumatic Stress Disorder (C-PTSD) along with Borderline Personality Disorder (BPD).

The Eleventh Doctor is often seen as goofy and not very deep or as a Doctor who is fully cruel for no real reason. He is rarely understood as a deeply traumatized character and given the same understanding as a character like Nine or Ten. However, I posit Eleven is best understood through the lens of having C-PTSD and BPD. 

11th Doctor 1: Hyperarousal, Hypervigilance, Schema, & Anxiety

The Doctor experiences global hyperarousal causing diffuse energy throughout the body dissuades him from being able to calm down and rest is very common for The Doctor. It can seem like he is even afraid to stay still, functioning best at a higher stress level.  (TV: The Eleventh Hour, TV: Victory of The Daleks, TV: The Time of Angels/Flesh and Stone, TV: The Hungry Earth/Cold Blood, TV: The Lodger, TV: Night Terrors, TV: Dinosaurs On A Spaceship, TV: A Town Called Mercy, TV: The Angels Take Manhattan & Prose: Glamour Chase)

Showing up in TV: Amy’s Choice where the very idea of a calm life causes him to be frustrated and rude:

“Amy: This is busy. Okay, it's quiet, but it's really restful and healthy. Loads of people here live well into their nineties. The Doctor: Well, don't let that get you down. Amy: It's not getting me down. The Doctor: Well, I wanted to see how you were. You know me, I don't just abandon people when they leave the TARDIS. This Time Lord's for life. You don't get rid of your old pal the Doctor so easily. Amy: Hmm. You came here by mistake, didn't you? The Doctor: Yeah, bit of a mistake. But look, what a result. Look at this bench. What a nice bench. What will they think of next? So. What do you do around here to stave off the, you know Amy: Boredom. The Doctor: Self-harm.”

During TV: The Power of Three, the Doctor struggles to stay with The Ponds, having to stay active to not go stir crazy, he does eventually stay but it’s very hard for him. 

Commenting on TV: Vincent and The Doctor:

“The Doctor: Is this how time normally passes? Really slowly. In the right order. If there's one thing I can't stand, it's an unpunctual alien attack”.

This can lead to Insomnia: (TV: The Lodger, TV: The Bells of Saint John, Home Video: Bad Night, Home Video: Good Night & Comic: The Lost Dimension) 

The Doctor has an addiction to excitement, action and danger created by his hyperarousal, sensitised nervous system and schema shaped by viewing the world structured on fighting and danger. It’s something he deeply enjoys and always has but has also become something he can’t not do anymore due to it being something he has just become so habituated to. (TV: Victory of The Daleks, TV: Vincent and The Doctor, TV: Amy's Choice, TV: The Curse of The Black Spot, TV: The God Complex, TV: Dinosaurs On A Spaceship, TV: A Town Called Mercy, TV: The Rings of Akhaten, TV: The Cold War Home Video: Bad Night, Home Video: Good Night, Prose: Night of The Humans, Prose: Apollo 23, Prose: Borrowed Time, & Comic: As Time Goes By)

In Prose: Tales of Trenzalore we have the quotes:

“Theol Thought he was enjoying himself a little too much.”

River comments on how he’ll give in and stay become interested in what she is asking him to do when he learns it’s dangerous:

“The Doctor: I'm nobody's taxi service. I'm not going to be there to catch you every time you feel like jumping out of a spaceship. River: And you are so wrong. There's one survivor. There's a thing in the belly of that ship that can't ever die. Now he's listening.”

(TV: The Time Of Angels)

He also can’t let himself move past the danger he becomes aware of even when he wants to:

“The Doctor: Just go. Stop noticing. Just go. Stop noticing, just go. Stop noticing, just go. Stop it. Am I noticing? No. No, I am not. ..... I'm going. Do you hear me? Going. Not staying, going. I am through saving them. I am going away now.”

(TV: Closing Time)

Up to his final story, we can see how much he wants to get involved in dangerous situations and compulsively gets involved.

“Tasha: That message is transmitting through all of space and time. What did it make you feel? The Doctor: Feel? Tasha: Every sentient being in the universe who detected that signal felt something. Something overpowering. The Doctor: What? Tasha: Fear. Pure, unadulterated dread. ... The Doctor: Right. What's the signal? Where's it coming from? Tasha: It's a settlement. Human colony, level two. A farm, basically. The Doctor: Right. Anyone been for a look? ... The Doctor: Daleks, Cybermen, one of that lot, could break through your defences. Tasha: Perhaps. But they're afraid, remember? Nobody wants to go first. The Doctor: I do. Tasha: I was counting on it.”

(TV: Time of The Doctor)

Connected to this is his hypervigilance, a very common sign of C-PTSD. His long history of trauma would likely wire his nervous system to take in information to protect him. (TV: The Eleventh Hour, TV: The Hungry Earth/Cold Blood, TV: Vincent and The Doctor, TV: Let's Kill Hitler, TV: The God Complex, TV: Closing Time, TV: Asylum of The Daleks, TV: The Rings of Akhaten,  TV: Nightmare in Silver,  Prose: Glamour Chase, Comic: Silent Knight, & Comic: The Girl Who Loved Doctor Who) An example of this can be seen in TV: The Beast Below:

“The Doctor: Now, come on, look around you. Actually, look. ..... The Doctor: Life on a giant starship. Back to basics. Bicycles, washing lines, wind-up street lamps. But look closer. Secrets and shadows, lives led in fear. Society bent out of shape, on the brink of collapse. A police state. Excuse me. (He takes a glass of water from a table.) Man: What are you doing? (And puts it on the floor. He looks at it for a moment then returns it to the table.) The Doctor: Sorry. Checking all the water in this area. There's an escaped fish. Where was I? Amy: Why did you just do that with the water? The Doctor: Don't know. I think a lot. It's hard to keep track. Now, police state. Do you see it yet?”

In this, we can see how The Doctor is telling Amy about the police state, which he later explains he knows because no one is helping a crying child and at the same time noticing the way the water isn’t moving. He also says he “thinks a lot” which can be a reference to how he is taking in more information due to his hypervigilance. 

In Prose: Dark Horizons when discussing his experience of dying at the bottom of the ocean he references how ever-present his hypervigilance is:

The Doctor: “This is the only time I've been relaxed"

He can also be seen noticing the mood and behaviours of people around him even when he is also focusing on conversations (Comic: The Friendly Place)

We can see more of how schema is built around this violence he’s aware of, believing the world to be dangerous. Sometimes not seeing outs, like not believing the Star Whale might stay in TV: The Beast Below. Being generally ready to drop in and fall into patterns of action and fighting (TV: The Eleventh Hour, TV: The Beast Below, TV: The Time of Angels/Flesh and Stone, TV: The Vampires of Venice, TV: The Hungry Earth/Cold Blood, TV: The Lodge, TV: A Christmas Carol, TV: The Impossible Astronaut/Day of The Moon, TV: Asylum of The Daleks, TV: A Town Called Mercy, TV: Nightmare in Silver, TV: The Day of The Doctor)

In Comic: The Eye of Ashaya believes the worst in Christina de Souza but is still willing to steal an artefact himself to fix his TARDIS but then realises she is trying to save the Ashayan people and has to give the artefact back. During Comic: After Life, The Doctor doesn’t always consider normal reasons for things that humans can like animals with tags that have pet owners and not violent reasons like cruelty.  

This detached schema can lead to issues like in Comic: Whodunnit where he accidentally calls his new friends a stray being honest about how they tend to come in and out of his life. However, putting up distance due to the pain the separation from his friends causes.

The Doctor shows more general anxiety throughout this run, yes The Doctor shows immense strength and can command a room he also is insecure about situations and most importantly worried for the safety of the people he is caring for. (TV: Vincent and The Doctor, TV: Time of Angels, TV: The Girl Who Waited, TV: The Rebel Flesh/The Almost People, TV: Closing Time, TV: Asylum of The Daleks, TV: Nightmare in Silver, TV: The Day of The Doctor, Prose: Borrowed Time, Comic: The Girl Who Loved Doctor Who, Comic: The Friendly Place,  Comic: Space in Dimension Relative and Time, Comic: Conversion, Comic: The Tragical History Tour. Comic: Time of the Ood.  Comic: Fool. Comic: Supremacy of the Cybermen, & Comic: Prisoners of Time)

We get a few references to his own worries and anxieties including TV: The Curse of The Black Spot:

“Amy: You only call me Amelia when you're worrying about me. The Doctor: I always worry about you.”

In Prose: Tales of Trenzalore The Doctor says:

"I've been scared for my life almost everyday"

In TV: Flesh and Stone:

“The Doctor:...Nobody panic, just me then"

The Doctor has a panic attack-like episode in TV: Asylum of The Daleks when presented with The Daleks who survived his attacks. And a panic attack in Comic: The Comfort of The Good. 

Shows panicking physical compulsive behaviours in Comic: Space Oddity trying to hide it.

“ The Doctor: I'm not panicking I'm moving quickly’ & “ The Doctor: hard to think without pacing"

This anxiety can present as obsessive thoughts and behaviours. (Prose: Tales of Trenzalore,  Comic: The Lost Dimension) For example, checking Amy’s body scan TV: Day Of The Moon &  TV: The Curse of The Black Spot. We see another topic he can be obsessive about referenced in TV: Victory of The Daleks:

“Amy: I'm still here, aren't I? You're worried about the Daleks. The Doctor: I'm always worried about the Daleks.”

We see this obsessive thinking around the Impossible girl mystery with Clara. (TV: The Rings of Akhaten, TV: Journey to the Centre of the TARDIS,  & TV: Nightmare in Silver) To the point of isolation in TV: The Bells of Saint John.

[cuties-in-codices]

animals hatching from fruits

in a german translation of "mandeville's travels", ca. 1470

source: Stuttgart, Landesbibliothek, Cod. theol. et phil. 2° 195, fol. 176v and 175r

[ipbchigi]

10 Secrets All Narcissists Keep

By: C.S. Lewis Sermons The Author

[revlyncox]

What Is Hope 2025

Drawing from the Humanist strand in our heritage and in conversation with our interfaith partners for social and economic justice, we find a way forward that is based on vision and values rather than wishful thinking. This sermon was revised and delivered by Rev. Lyn Cox to The Unitarian Society in East Brunswick, April 4, 2025.

In this morning’s reading, we heard about “hope” as a transitive verb from the Rev. Dr. William J. Barber II. Bishop Barber has been a force in movement building for justice for a long time now. While I’m not a full-time movement builder myself, I have been present for a few of the actions of the Poor People's Campaign, and before that with Repairers of the Breach. I have been inspired by the capacity for hope in all of the organizers and witnesses who come together to declare a new vision of who we can be as a community, as a society, as a country, as a world. 

This week has been full of inspiration as well as heartbreak. I know it is discouraging to see news about the destruction of basic human rights, disappearing people based on their perceived views without due process, a budget that will kill millions of people with its cuts to Medicaid and other programs, and universities capitulating to attacks on equitable education and academic freedom. Yet there are people gathering to lend strength to justice and compassion. Senator Corey Booker, in his record-breaking 25-hour speech, quoted Egyptian pro-democracy activist Wael Ghonim, “The power of the people is greater than the people in power.” Yesterday, at over a thousand different locations, people rallied for democracy. Communities are coming together to look out for each other and to learn their constitutional rights. When I call my legislators, their staff members sound really busy; I think I’m not the only one calling.

There is a lot going on. Sometimes I have the strength and energy to participate in an embodied way, and sometimes I don’t. Each one of us can be a wave that goes in and out with the tide, as long as we keep being an ocean of acceptance, gathering to send energy to each new wave going in, and to lift up with potential energy the waves returning. 

I’d like to speak about hope today. Some of us need to draw from hope to hold out a vision of the world that can yet be. Some of us need hope to sustain the relationships, the communities, and the institutions that are holding people together during these difficult times. Some of us need hope to get through the day, to care for ourselves and the people we love in a personal way. I’ll be drawing from examples of justice making, and I want to be clear that hope is for all of us. You do not have to earn your inherent worth. Your path to creating a world with love and justice at the center might be caregiving, or science, or statistics, or direct service, or mutual aid, or actually physically creating the infrastructure our community needs, or something else. We can respect each other’s paths, and not beat ourselves up for failing to travel every path at the same time. Hope is for everybody. 

When we seek change in coalition, we collaborate with people of many different faiths and no faith, each one speaking out of their own tradition about what moves them to be part of the movement. We each need to reach down to the roots of who we are and what our mission is in this life, because the status quo is not set up for this work, and the energy has to come from somewhere. Dr. Barber speaks eloquently from his tradition, but hearing him does not mean we have to draw from the same roots. Instead, it can inspire us to look to our own and answer in response based on the legacies and communities that energize us as Unitarian Universalists. 

For instance, when Dr. Barber speaks of hope, he might bring up a story from the Biblical book of Zechariah, comforting and energizing his people who were trying to put the pieces of themselves back together after a time of oppression; or from theologians like Walter Brueggemann or Reinhold Niebuhr, who speak about faith and realism. Those stories and essays can help illuminate points in our own philosophy, even if the texts that Dr. Barber references aren’t stories that everyone here draws from. 

Unitarian Universalism is a pluralistic faith. There are among us Pagan UU’s, Jewish UU’s, Muslim UU’s, Buddhist UU’s, Christian UU’s, Atheist UU’s, Humanist UU’s, and just plain Unitarian Universalists. Humanism technically means a worldview that looks for human solutions to human problems, it doesn’t necessarily mean atheist or agnostic. Humanism influences all the other paths I just mentioned, and though there are many Humanists in this congregation, not everyone here identifies primarily in that way. I’ll focus my comments today on the Humanist strand of our heritage and community, with the standard reminder that, when I illuminate one part of our pluralistic faith, I’m making room for lots of other ways that people find meaning here. 

Humanists act based on the philosophy that people are ends in themselves. People should not be used as means to an end. Each human has inherent worth and dignity. Part of our work is to humanize the spaces we go out into, to create spaces where inherent worth becomes more evident. In humanizing the spaces we inhabit, we help dismantle obstacles to human thriving like racism and other forms of oppression. An economic system that exploits the many to increase the wealth of the few is a system that uses people as a means to an end and is unacceptable in Humanist philosophy. 

Therefore, if we declare ourselves to be Humanists, we have some responsibility for helping to make that philosophy a reality, to call attention to the places where human dignity is being disrespected and to increase the momentum of the world of interdependence and justice that we know can be. 

When we look back at our history, and admire the institutions that were founded by our UU predecessors that showed respect and care for people who had been previously regarded by the upper class as disposable, the point is not to rest on our laurels and brag about our ancestors. The point is to remember that respect for the inherent worth of every person was never meant to be exclusively about individual interactions. Yes, certainly, treat individuals you meet with care and respect and curiosity. And also realize that respecting human worth on a large scale requires that our society be built upon justice and compassion. Nobody can be their whole and full selves in a situation of oppression, poverty, war, coercion, or environmental devastation. And so those who declare—as an axiom—the worth of human beings have a responsibility to bring a just and compassionate society closer to fruition. Again, there are many paths for doing that, political activism is only one, and we need to coordinate those paths and see ourselves as part of something larger.

This is where hope becomes difficult. There are among us librarians, scholars, scientists, and careful readers. We are a people of data. We are a people who respect concrete research; we aspire to take an unflinching look at the world as it is. We don’t rely on promises or predictions or fantasies, but that doesn’t mean we can’t have a vision for a different future. Our hymns and readings are filled with hope for a world made whole. It is OK to have an imagination. And, yet, if we unveil the depth of suffering and injustice at work in the world as it currently is, and compare the data with that vision, we can easily become discouraged. True hope—the hope of staying the course, the hope of refusing to let dehumanization win even when we know what we are up against, active hope—is not easy. 

So let’s be sure we’re framing hope consistently. Hope is not wishful thinking. Hope is not pretending things are OK. Hope is not glossing over the grief and pain around us and within us. Quite the opposite. Hope is strengthened when we can bear witness to suffering, to be in companionship with one another in the midst of pain and setbacks, and to keep doing the right thing anyway. Hope is staying committed to our values and purpose, acting on those values even when we cannot be assured that our vision will prevail in the short term. Dr. Cornel West puts it this way:

This hope is not the same as optimism. Optimism adopts the role of the spectator who surveys the evidence in order to infer that things are going to get better. Yet we know that the evidence does not look good. The dominant tendencies of our day are unregulated global capitalism, racial balkanization, social breakdown, and individual depression. Hope enacts the stance of the participant who actively struggles against the evidence in order to change the deadly tides of wealth inequality, group xenophobia, and personal despair. Only a new wave of vision, courage, and hope can keep us sane-and preserve the decency and dignity requisite to revitalize our organizational energy for the work to be done. To live is to wrestle with despair yet never to allow despair to have the last word.

Dr. West and others refer to being “prisoners of hope,” people who can do no other except the next, right thing in pursuit of justice. He is speaking of a commitment to act toward justice, to be held by ancestors and promises and community. It’s partially a Biblical reference, and even if we do not share the same relationship with that source, I hope we can identify with the strength of a commitment to values held in our community yesterday, today, and tomorrow. It’s a hope based in action, not speculation. 

If we do not have assurances, and we don’t have illusions, our hope has to come from somewhere else. And one of the places it comes from is our interdependence. We get that hope from each other, and from the world of relationships we inhabit. That’s not as simple as trading platitudes with one another. It means caring for one another and the earth as best we can. In the reading we heard earlier from Dr. Barber, the practice of community care both spread hope among the people and energized the sharers of hope. When we create practices and spaces of humanization, places where those who are despised by the dominant society are treated as worthy and capable agents in their own lives; when we learn and perpetuate practices of respect and care, we are creating pocket universes that can grow into aspects of the Beloved Community. 

Our Pastoral Care Associates create hope by being present, by being peer listeners. Our Greeters and Chat Chaplains create hope in the way they hold us in community and hospitality. Our Tech Team creates hope in the unbelievable feats of science and engineering that allow us to weave our community together across time and space. Our Climate Justice Revival participants create hope in holding out a different way to be in relationship with each other and the planet. Our Social Justice Committee creates hope in their practices of love, support, and empowerment. Our Open Minds Book Group creates hope by reminding us that we can humanize this space as we un-learn and dismantle the white supremacy culture we’re swimming in. Members of our Board of Trustees create hope by doing the unglamorous work, day in and day out, of creating and sustaining the container of this community, a place where we can gather in comfort, challenge, and resilience. Our Religious Education volunteers create hope by conveying this vision and these values to a new generation. All of this is part of the work of humanizing, of opening up new pocket universes that connect to the world that is possible. All of these aspects of hope link us together as part of something larger than our individual selves, larger than this community, larger than Unitarian Universalism.

There are many paths in the practice of hope. If your hope-making activity is caregiving, teaching, caring for institutions like this congregation, or simply surviving when the world tells you your survival is inconsequential, your hope-making is vital. And. If you have energy for social change, there are plenty of hope-making opportunities there. Activities aimed at social change—direct action, public witness, electoral organizing, policy work, union organizing, and other forms of social justice—encompass some of the practices for hope. 

We may not achieve our goals. Short term success would be nice, but that’s not the deepest well from which we can draw hope. We increase the strength of our hope by showing up for each other, in whatever way is possible for us in our own time and place. Taking action for change creates hope because it is demonstrating to the other people involved that we are not alone. All of the ways we humanize the spaces we inhabit are practices of creating hope. We might not win. But we might. And, even if we don’t achieve our legislative goals in the short term, we’ll be building a movement for the long term. Dr. Barber reminds us:

Dr. King said we are called to be thermostats that change the temperature, not thermometers that merely measure the temperature. Gandhi said first they ignore you, then they ridicule you, then they fight you, and then you win. And the truth is, every movement that has ever changed America began when electoral politics, the majority, and even the law were antagonistic. The abolition movement didn’t have the majority with it, or the politics, when it bagan. The women’s suffrage movement didn’t have the majority when it bagan. The fight against legalized lynching didn’t have it. The fight for Social Security the battle to end segregation and Jim Crow, the campaign in Birmingham, the Greensboro sit-ins, Selma, the 1964 Civil Rights Act, the 1965 Voting Rights Act, none of these efforts was popular. None of these efforts had the Gallup poll with them. None of these efforts had political sway with them. But what changes the country and what changes the world is not just electoral politics, but moral movements that change the atmosphere in which electoral politics have to exist. 

(Revive Us Again, p. 77)

I don’t know what will happen to this country in the short term. I do know that my own resources for hope are increased when I can stay in touch with the network of relationships that sustain me, keep me rooted in my values, and help put my hope in context with the inspiration of the past and the future people and planet to whom I am responsible. I know that when I practice gratitude for communities like this one, where we are surrounded by people practicing hope-making activities, it’s a little easier to do the next, right thing. I know that I am not alone in holding a vision of a world of love and justice, a world where the inherent worth of people and our relationship with the planet are both evident in the fabric of society. Humanizing the spaces we inhabit is a hope-making activity. If we are Humanists, let us be Humanists for hope.

[ramrodd]

COMMENTARY:

Paul is NOT the earliest written record of Jesus. The proposition that the Gospel of Mark is, in any way, derivative of Pauline Theology is the Marxist dagma of the Jesus Seminar and Bart "Giggles" Ehtrman's Apostasy buiness model. Boh are based on the existentially unanchored sophistry made possible with Post Moden Historic Deconstruction (not incidentally, Post Modern Historic Deconstruction enforces the glass ceiling for women lingering from the era of the Playboy Philosophy).

Pilate's euangelion to Tiberius, cited by Tertullian in Book V of his Apology, is the earliest written record of the Talking Cross featured in the Gospe; of Peter. The Talking Cross is the Tidings of Joy Pilate reports to Tiberius, The covenant between the Jewish god and the centurions of the Italian Regiment of the Praetorian Guards, represneted by Conrnelius, is big medicne, Cornelius is Pilate's Command Sergeant Major, Chief of Staff and currator of Quelle. which are the intelligence files on Jesus and John the Baptist assembled by the 10th legion before Jeuus was arrested.

Josephus empoyed Quelle to draw his protrait of John the Baptist.

I mean, if you insist on claiming to be looking for the historicity of Jesus, you need to use all the history of the period, which includes Roman history, In particular, the apperance of the codex technology should be the dispositive archelogical artifact establishing the organic nature of the Gospel of Mark to the republican enterprise of Rome.

Cornelius was in the room with Pilate during the interrogation of Jesus. Cornelius in the common denominator in all four Gospels and Acts. Cornelius is Luke's connection to Theol\philus, who is part of the Equistrian strata of the Preatorian Guard in a role more or less equialent to George Smiley's role at MI6 in the LeCarre novels. Theophilus is Cornelius's direct report in the Italian Regiment.

Both Cornelius and Pilate were appointed to their positions by Sejanus,. Pilate was on the same diplomatic/military career path as Juius Caesar and it is likely that Cornelius had sought out the polistion in Judea as his final duty post before retireing. He was obviously putting down substanial roots and it ws common for centurions of the Praetorian Guard to retire from Rome and fill a command/Staff role where they wouldn't be supernumerary.

In terms of Romans 10:2, Luke understood Christianity far better that Paul did The idea that Paul is a superior metaphysical philosopher is a joke: if Paul had employed the Parable of the Prodigal Son on Mars Hill, he wouldn't have been laughed out of Athens by truly serious philosphers. It must be inferred from Dale Martin's Yale course on the New Testament that Colossians and Ephesians was added to the Epistles because Pual didn't know shit about Arristotle, whose Method is the verticle axis to the horizontal axis of Plato's Principle.

Th inclusion of Colossians and Ephesians elevates Pauline Theology to the Cartesian Coordinate System in which Plato is the X axis, Aristotle the Y axis and the Here/Now of Salvation being the Y axis, Without the method of Aristotle, Pauline Theology is little more Campus Crusade for Christ and the Jesus Seminar.

Like the rest of them, Dr. Fredriksen needs to put the Philosophy back into her PhD.

The difference between the 13 Episltes of Paul and Hebrews is the differnce between the Epicurian aesthetic of the Mediterranean

basin and the stoic culutre of the Italian Regiment of the Roman Republic

And Tertullian.

[korrektheiten]

Der grosse Durchbruch ist es nicht

katholisches.info: Kommentar von Weihbischof em. Dr. theol. Marian Eleganti OSB zum Schlussdokument der Synode zur Synodalität, zuerst veröffentlicht von Swiss-Cath. Solange der Damm, den die Bremser (die «Indietristen») zu verteidigen suchen, weiterhin rinnt (die sogenannten unumkehrbaren Prozesse) bleibt die Hoffnung der Reformer erhalten. Zu dieser Hoffnung gehören der Frauendiakonat, vielleicht einmal verheiratete Priester, jetzt schon die ... http://dlvr.it/TFzhqm

[riverphoenixsgothwife]

marilyn manson era blinkies part 2 (part 1)

[messias-ben-ephraim]

https://www.youtube.com/watch?v=qWS3SR8XDEY&t=1s https://www.youtube.com/watch?v=_1uISB5m6y8 https://m.grin.com/document/190488 https://www.joerg-sieger.de/einleit/zentral/03zuk/zent43.php Jer 31,9 Weinend kommen sie / und tröstend geleite ich sie. Ich führe sie an Wasser führende Bäche, / auf einen ebenen Weg, wo sie nicht straucheln.Denn ich bin Israels Vater / und

Ephraim

ist mein erstgeborener Sohn. https://www.uibk.ac.at/theol/leseraum/bibel/jer31.html

Mt 24,22 Und wenn jene Zeit nicht verkürzt würde, dann würde kein Mensch gerettet ,doch um der Auserwählten(=PETER KRZYZANOWSKI) willen wird jene Zeit verkürzt werden. https://www.uibk.ac.at/theol/leseraum/bibel/mt24.html

[444names]

Names generated from Greek and Ukrainian female given names, excluding the letter "A"

Chloebe Chloi Chlois Chlome Chlomed Chlomeni Chlore Chrine Chrini Chris Chrisi Chrissi Christyni Chriteris Chroki Chrope Chrostuni Chrouni Chryne Chryni Chryse Clemone Clene Cleneodi Cleni Cletirine Cliki Clikiloe Cline Cliopi Cliubov Cosotine Crene Crenemiloe Creni Creno Cresiki Cressi Cynthy Cyone Cyono Cyosi...

Deline Deliubov Demeleni Demirenie Demis Deskeviris Despi Desyniki Diniki Dithe Dithiloe Dochloebe Dochris Domed Doniki Doreis Doreni Doris Dosoulyne Drono Dronoulis Effileni Effiles Effiline Effro Effrodespi Effroni Efpro Efthe Eftheone Eftheope Eftheoris Efthi Efthimoni Efthine Efthoe Eftine Eineone Eirone Ekiliubov Eksero Ektone Ektoni Ektoreni Elekse Elene Elewte Elexi Eliki Elileki Eline Elioubov Elippe Eliubov Elizolee Elpomen Emilili Emiliopi Emine Emini Emiris Emite Emotippe Erine Erines Erini Erithi Eroni Eudmire Eudmyliki Eudmylio Eudmylis Eudmyrodo Eudmyrope Eudokse Eudone Eudorine Eudoxi Euphe Euphi Euphippe Euphoe Euphoebe Euphroki Euphy Evgelene Evgeles Evgeni Evgenthi Evhed Evheki Evheni Evheopi Evictoren Evictoris Eviki Eviothed Evite Filiki Fothe Fothed Fotheres Fotippe Geliki Gelpomele Gione Giope Giorine Hedes Heleni Helippe Henie Heodo Heone Heope Heophi Heopi Hereni Herissi Hloebe Hlomed Hlomireni Hloris Ilewte Iliki Iline Ilippe Ilistimone Iliubov Iloebe Ineodemis Ineondru Iolee Iopine Iorinereni Iotine Ioulilen Iounobini Ireine Ireni Ironi Ironsti Iroullio Irounoubov Iryssi Istemone Judoniki Julidoki Juliki Junced Junis Khloebe Khloi Khlomedru Kilene Klydi Kolexi Koniki Korespi Korgirine Koris Krine Kselefthe Kseleni Kseliloe Ksene Kseris Kyris Kyristuno Kyrodeni Leneopi Liktris Likyrope Lilexi Lilini Lilio Liliudo Lioni Liope Liophy Liopi Liouno Lippe Lissini Liudo Liudoni Lizoe Lizoi Ljuni Ljuno Lugene Luyidoki Luyidoren Luyiniki Luyis Lympi Medru Medruno Melefthe Meleki Melene Meleone Meleris Meles Melexi Meliki Melippe Melis Melpome Melpomed Methe Methine Metippe Mettippe Miline Milistyni Milli Mitesyne Mylikilini Mylippe Myrochris Myroki Myroni Neris Nictone Niktoles Niteris Odokse Odoni Okiliki Oksene Okserenie Oleki Olektru Olene Oleni Oleoni Olerene Oleris Olessili Olewthe Olexi Olexini Oline Olyne Ophoe Opine Orene Orite Oubov Oxiniki Oxisi Pheleniki Phemed Phemis Phigoni Phililoe Philioni Phine Phini Phippe Phrone Phrope Phrynes Phylione Pristine Pristuni Prone Rometippe Rones Rossuliki Rosterodi Rosynthy Rouliope Roulis Runced Seleris Selippe Selis Serene Sereni Sofie Sophi Sophoebe Sothe Sotine Sotinie Soubov Soulileni Soulilile Soulli Souni Souno Sterine Stigone Stunie Styne Stynthine Svictoni Sviki Sviope Teftini Temissili Teren Terene Terine Teris Teryse Tethe Thene Theni Theno Theole Theope Theophi Thereni Theres Theris Theriseine Theroki Thigen Thililini Thilio Thimoni Thine Thini Thippe Thoebe Thylini Tigone Tireni Toniki Tonoubov Toris Ulidoni Ulikili Ulydine Ulyulini Vethi Vetine Vikone Vikyne Violdoki Vioni Viope Viopi Vioris Viteki Vitheno Vithoe Vitine Vitippe Vitrudoki Xenie Xeniktone Xenyubov Xrini Xyliki Xylio Xyliubov Yelethi Yelexi Yeliki Yeline Yelpome Yevgeli Yevgeline Yevgen Yevgene Yevgeni Yevhe Yevherine Yeviki Yevioubov Yevite Yines Yissiliki Yizois Yosyne Yubov Yudmyris Yudoris Zeleki Zeliki Zelio Zeliubov Zenie Zeniki Zeniren Zenis Zoebe Zoistippe Zoleki Zoleni Zolenis Zoretyne Zoris Zorissiki Zoriste Zoryne Zoryseliky Zoryskevio

[cuties-in-codices]

some funky people

in "the travels of sir john mandeville", translated into german by otto von diemeringen, ca. 1470

source: Stuttgart, Landesbibliothek, Cod. theol. et phil. 2° 195, fol. 161 recto and 160 verso (details).

[aelyryapayne]

Lore24 Roundup 1

The first 7-day round-up is now up for reading!

[ramrodd]

What Can We Know About The Historical Jesus? | Paula Fredriksen PhD

COMMENTARY:’

Paul is NOT the earliest written record of Jesus. The proposition that the Gospel of Mark is, in any way, derivative of Pauline Theology is the Marxist dagma of the Jesus Seminar and Bart "Giggles" Ehtrman's Apostasy buiness model. Boh are  based on the existentially unanchored sophistry made possible with Post Moden Historic Deconstruction (not incidentally,  Post Modern Historic Deconstruction enforces the glass ceiling for women lingering from the era of the Playboy Philosophy). Pilate's euangelion to Tiberius, cited by Tertullian in Book V of his Apology, is the earliest written record of the Talking Cross featured in the Gospe; of Peter. The Talking Cross is the Tidings of Joy Pilate reports to Tiberius, The covenant between the Jewish god and the centurions of the Italian Regiment of the Praetorian Guards, represneted by Conrnelius, is big medicne, Cornelius is Pilate's Command Sergeant Major, Chief of Staff and currator of Quelle. which are the intelligence files on Jesus and John the Baptist assembled by the 10th legion before Jeuus was arrested. Josephus empoyed Quelle to draw his protrait of John the Baptist. I mean, if you insist on claiming to be looking for  the historicity of Jesus, you need to use all the history of the period, which includes Roman history, In particular, the apperance of the codex technology should be the dispositive archelogical artifact establishing the organic nature of the Gospel of Mark to the republican enterprise of Rome.   Cornelius was in the room with Pilate during the interrogation of Jesus. Cornelius in the common denominator in all four Gospels and Acts. Cornelius is Luke's connection to Theol\philus, who is part of the Equistrian strata of the Preatorian Guard in a role more or less equialent to George Smiley's role at MI6 in the LeCarre novels. Theophilus is Cornelius's direct report in the Italian Regiment. Both Cornelius and Pilate were appointed to their positions by Sejanus,. Pilate was on the same diplomatic/military career path as Juius Caesar and it is likely that Cornelius had  sought out the polistion in Judea as his final duty post before retireing. He was obviously putting down substanial roots and it ws common for centurions of the Praetorian Guard to retire from Rome and fill a command/Staff role where they wouldn't be supernumerary. In terms of Romans 10:2, Luke understood Christianity far better that Paul did The idea that Paul is a superior metaphysical philosopher is a joke: if Paul had employed the Parable of the Prodigal Son on Mars Hill, he wouldn't have been laughed out of Athens by truly serious philosphers. It must be inferred from Dale Martin's Yale course on the New Testament that Colossians and Ephesians was added to the Epistles because Pual didn't know shit about Arristotle, whose Method is the verticle axis to the horizontal axis of Plato's Principle. Th inclusion of Colossians and Ephesians elevates Pauline Theology to the Cartesian Coordinate System in which Plato is the X axis, Aristotle  the Y axis and the Here/Now of Salvation being the Y axis, Without the method of Aristotle, Pauline Theology is little more Campus Crusade for Christ and the Jesus Seminar. Like the rest of them, Dr. Fredriksen needs to put the Philosophy back into her PhD. The difference between the 13 Episltes of Paul and Hebrews is the differnce between the Epicurian aesthetic of the Mediterranean basin and the stoic culutre of the Italian Regiment of the Roman Republic And Tertullian.