WWE Hall of Famer Tammy ‘Sunny’ Sytch sentenced to 17 years in prison for fatal DUI crash
WWE Hall of Famer Tammy ‘Sunny’ Sytch sentenced to 17 years in prison for fatal DUI crash
Updated 10:41 AM PDT, November 28, 2023
DAYTONA BEACH, Fla. (AP) — Former pro wrestler Tammy “Sunny” Sytch has been sentenced to more than 17 years in prison for drunkenly colliding with another car, killing a 75-year-old man, while her blood alcohol level was four times the legal limit, authorities in Florida said.
Sytch, who was inducted into the WWE Hall of Fame in 2011, pleaded no contest in August to driving under the influence manslaughter and other charges. She also had an unsealed bottle of vodka in her vehicle and cannabis in her system at the time of her arrest in Volusia County in March 2022, authorities said.
She had faced up to more than 25 years in prison during her sentencing hearing on Monday. During the hearing, Sytch said she felt remorse and regret “deep in my soul” for killing Julian LaFrancis Lasseter of Daytona Beach.
Sytch, 50, previously had been arrested multiple times from driving under the influence in Pennsylvania, where her driver’s license had been suspended. She didn’t have a Florida driver’s license.
“The defendant’s history of drinking and driving is horrendous,” State Attorney R.J. Larizza said in a statement after the sentencing. “It was only a matter of time before her drunk driving killed an innocent and unsuspecting individual.”
Sytch first signed a contract with the WWE in 1995 and became a fan favorite. She also managed other WWE personalities and did broadcasting.
https://apnews.com/article/wwe-wrestling-sunny-sytch-prison-sentence-dui-a373f69b30f64deaccf7710db3346f2e
Mušḫuššu already appears in Sumerian religion and art, as in the "Libation vase of Gudea", dedicated to Ningishzida by the Sumerian ruler Gudea (21st century BCE short chronology).[1][6]
The mušḫuššu was the sacred animal of Marduk and his son Nabu during the Neo-Babylonian Empire. The dragon Mušḫuššu, whom Marduk once vanquished, became his symbolic animal and servant.[7] It was taken over by Marduk from Tishpak, the local god of Eshnunna.[8]
The constellation Hydra was known in Babylonian astronomical texts as Bašmu, 'the Serpent' (𒀯𒈲, MUL.dMUŠ). It was depicted as having the torso of a fish, the tail of a snake, the forepaws of a lion, the hind legs of an eagle, wings, and a head comparable to the mušḫuššu.[9][10]
https://en.wikipedia.org/wiki/Mu%C5%A1%E1%B8%ABu%C5%A1%C5%A1u
God
The Proto-Germanic meaning of *gudą and its etymology is uncertain. It is generally agreed that it derives from a Proto-Indo-European neuter passive perfect participle *ǵʰu-tó-m.[1]: 193–194 This form within (late) Proto-Indo-European itself was possibly ambiguous, and thought to derive from a root *ǵʰew- "to pour, libate" (the idea survives in the Dutch word giet, meaning "pour") (Sanskrit huta, see hotṛ), or from a root *ǵʰaw- (*ǵʰewh2-) "to call, to invoke" (Sanskrit hūta). Sanskrit hutá = "having been sacrificed", from the verb root hu = "sacrifice", but a slight shift in translation gives the meaning "one to whom sacrifices are made." Thus it can be related to the ancient Indian name Gautam and its Sanskrit roots.
Depending on which possibility is preferred, the pre-Christian meaning of the Germanic term may either have been (in the "pouring" case) "libation" or "that which is libated upon, idol" — or, as Watkins[2] opines in the light of Greek χυτη γαια "poured earth" meaning "tumulus", "the Germanic form may have referred in the first instance to the spirit immanent in a burial mound" — or (in the "invoke" case) "invocation, prayer" (compare the meanings of Sanskrit brahman) or "that which is invoked".
https://en.wikipedia.org/wiki/God_(word)
For some time, etymologists looked on Persian khodá “deity” as a possible source of god, but it turned out that khodá appeared in Persian late, and the idea had to be abandoned. Later, two hypotheses began to compete. 1) Supposedly, there was some word like Germanic guthom, perhaps meaning “the being who is worshipped.” In Sanskrit, we find hu “to sacrifice” and huta “one to whom sacrifice is offered.” Sanskrit h– and Germanic g– go back to the same source, so that the phonetic correspondence is fine. God turned out to be a noun derived from a past participle with the sense “one invoked.” This is an old hypothesis. Both Walter W. Skeat, the author of the still most authoritative etymological dictionary of English, and James A. H. Murray, the great first editor of the Oxford English Dictionary, knew it. As far as I can judge, today, this reconstruction has no supporters.
The other old etymology, also known to Skeat and Murray, though modified half-a-century ago, starts with Sanskrit juhóti “he sacrifices; pours oil into fire” and its cognates in other languages. This reconstruction suggests that the idea of pouring was later transferred to the god, the receiver of the sacrifice. Thus, we are left with two choices: god means either “the one invoked” or “the one libated.” Though some specialists have cautiously endorsed the second etymology, no consensus on the subject exists, and indeed, one wonders how an ancient past participle, either “the invoked one” or “the libated one,” became an Old Germanic noun. I’ll skip a host of technical details that seemingly compromise the first reconstruction but will add that no one seems to be bothered by the fact that the singular form for the Old Germanic word designating “god” hardly existed: people, as noted above, did not believe in God, but in a multitude of higher forces we call gods. Such is the state of the art. As usual, it is easier to refute a suspicious or wrong etymology than to prove the worth of an allegedly reasonable one.
https://blog.oup.com/2022/02/religious-terminology-the-etymology-of-god/
The professed, who stand first in order and rank, should also excel by their example and heavenly manner of life. They should be like men marked out for death, ready, at the slightest bidding of the Supreme Pontiff and Vicar of Christ, to whom they have bound themselves by a special vow, to set off joyfully to preach Christ anywhere on earth, whether among pagans, Turks, or Indians, whether among believers or unbelievers. They should hold it a great privilege as indeed it is to POUR out their blood, along with this momentary life, so that they might rejoice forever in immortality.
The Constitutions of the Society of Jesus and Their Complimentary Norms
https://jesuitas.lat/uploads/the-constitutions-of-the-society-of-jesus-and-their-complementary-norms/Constitutions%20and%20Norms%20SJ%20ingls.pdf
And he said, What hast thou done? the voice of thy brother's blood crieth unto me from the ground.
Genesis 4:10
2 §1. The character and charism of the Society of Jesus arise from the Spiritual Exercises which our holy father Ignatius and his companions went through. Led by this experience, they formed an apostolic group rooted in charity, in which, after they had taken the vows of chastity and poverty and had been raised to the priesthood, they offered themselves as a holocaust to God,[2] so that serving as soldiers of God beneath the banner of the cross and serving the Lord alone and the Church his spouse under the Roman Pontiff, the vicar of Christ on earth,[3] they would be sent into the entire world[4] for the defense and propagation of the faith and for the progress of souls in Christian life and doctrine. [5]
The CONstitutions of The Society of Jesus and Their Complimentary Norms
https://jesuitas.lat/uploads/the-constitutions-of-the-society-of-jesus-and-their-complementary-norms/Constitutions%20and%20Norms%20SJ%20ingls.pdf
6 And I saw the woman drunken with the blood of the saints, and with the blood of the martyrs of Jesus: and when I saw her, I wondered with great admiration.
Revelation 17:6
*Dyēus
*Dyḗus (lit. "daylight-sky-god"), also *Dyḗus ph₂tḗr (lit. "father daylight-sky-god"),[1][2] is the reconstructed name of the daylight-sky god in Proto-Indo-European mythology. *Dyēus was conceived as a divine personification of the bright sky of the day and the seat of the gods, the *deywṓs. Associated with the vast diurnal sky and with the fertile rains, *Dyēus was often paired with *Dʰéǵʰōm, the Earth Mother, in a relationship of union and contrast.
While its existence is not directly attested by archaeological or written materials, *Dyēus is considered by scholars the most securely reconstructed deity of the Indo-European pantheon, as identical formulas referring to him can be found among the subsequent Indo-European languages and myths of the Vedic Indo-Aryans, Latins, Greeks, Phrygians, Messapians, Thracians, Illyrians, Albanians and Hittites.[3][2]
Name
Etymology
The divine name *Dyēus derives from the stem *dyeu-, denoting the "diurnal sky" or the "brightness of the day" (in contrast to the darkness of the night), ultimately from the root *di or dei- ("to shine, be bright").[1][4] Cognates in Indo-European languages revolving around the concepts of "day", "sky" and "deity" and sharing the root *dyeu- as an etymon, such as Sanskrit dyumán- 'heavenly, shining, radiant',[5] suggest that Dyēus referred to the vast and bright sky of the day conceived as a divine entity among Proto-Indo-European speakers.[1][4]
A vṛddhi-derivative appears in *deywós ("celestial"), the common word for "god" in Proto-Indo-European. In classic Indo-European, associated with the late Khvalynsk culture (3900–3500),[6] *Dyēus also had the meaning of "Heaven", whereas it denoted "god" in general (or the Sun-god in particular) in the Anatolian tradition.[7] The suffix-derivative *diwyós ("divine") is also attested in Latin, Greek and Sanskrit.[4][8] The noun *deynos ("day"), interpreted as a back-formation of *deywós, has descendant cognates in Albanian din ("break of the day"),[9][10] Vedic Sanskrit dína- "day"[9] and divé-dive ("day by day"), Lithuanian dienà and Latvian dìena ("day"),[9] Slavic dъnъ ("day")[9] or Slavic Poludnitsa ("Lady Midday"),[11][12] Latin Dies, goddess of the day and counterpart to Greek Hemera, Hittite siwat ("day"), Palaic Tīyat- ("Sun, day"), Ancient Greek endios ("midday"), Old Armenian tiw (տիւ, "bright day"), Old Irish noenden ("nine-day period"), Welsh heddyw ("today").[13][14]
While the Greek goddess Pandeia or Pandia (Greek: Πανδία, Πανδεία, "all brightness") may have been another name for the Moon Goddess Selene,[15] her name still preserves the root *di-/*dei-, meaning "to shine, be bright".[16]
Epithets
The most constant epithet associated with *Dyēus is "father" (*ph₂tḗr). The term "Father Dyēus" was inherited in the Vedic Dyáuṣ Pitṛ́, Greek Zeus Patēr, Illyrian Dei-pátrous, Roman Jupiter (*Djous patēr), even in the form of "dad" or "papa" in the Scythian Papaios for Zeus, or the Palaic expression Tiyaz papaz.[17] The epithet *Ph₂tḗr Ǵenh1-tōr ("Father Procreator") is also attested in the Vedic, Iranian, Greek, and perhaps the Roman ritual traditions.[18]
Role
*Dyēus was the Sky or Day conceived as a divine entity, and thus the dwelling of the gods, the Heaven.[7] As the gateway to the deities and the father of both the Divine Twins and the goddess of the Dawn (*H₂éwsōs), *Dyēus was a prominent deity in the Proto-Indo-European pantheon.[19][20] He was however likely not their ruler or the holder of the supreme power like Zeus and Jupiter.[7]
*Dyēus was associated with the bright and vast sky, but also to the cloudy weather in the Vedic and Greek formulas *Dyēus' rain.[21] Although several reflexes of Dyēus are storm deities, such as Zeus and Jupiter, this is thought to be a late development exclusive to Mediterranean traditions, probably derived from syncretism with Canaanite deities and the Proto-Indo-European god *Perkʷūnos.[22]
Due to his celestial nature, *Dyēus is often described as "all-seeing" or "with wide vision" in Indo-European myths. It is unlikely however that he was in charge of the supervision of justice and righteousness, as it was the case for Zeus or the Indo-Iranian Mithra–Varuna duo, but he was suited to serve at least as a witness to oaths and treaties.[23] Proto-Indo-Europeans also visualized the sun as the "lamp of Dyēus" or the "eye of Dyēus", as seen in various reflexes: "the god's lamp" in Euripides' Medea, "heaven's candle" in Beowulf, "the land of Hatti's torch" (the Sun-goddess of Arinna) in a Hittite prayer,[24] Helios as the eye of Zeus,[25][26] Hvare-khshaeta as the eye of Ahura Mazda, and the sun as "God's eye" in Romanian folklore.[27]
*Dyēus - Wikipedia
Continuing from his victory over Python, the Homeric hymn describes how the young god established his worship among the humans. As Apollo was pondering about what kind of men he should recruit to serve him, he spotted a ship full of Cretan merchants or pirates. He took the form of a dolphin and sprang aboard the ship. Whenever the oblivious crew members tried throwing the dolphin overboard, the god shook the ship until the crew was awed into submission. Apollo then created a breeze that directed the ship to Delphi. Upon reaching the land, he revealed himself as a god and initiated them as his priests. He instructed them to guard his temple and always keep righteousness in their hearts.[182]
Alcaeus narrates the following account: Zeus, who had adorned his newborn son with a golden headband, also provided him with a chariot driven by swans and instructed Apollo to visit Delphi to establish his laws among the people. But Apollo disobeyed his father and went to the land of Hyperborea. The Delphians continuously sung paeans in his honour and pleaded him to come back to them. The god returned only after a year and then carried out Zeus' orders.[164][183]
In other variations, the shrine at Delphi was simply handed over to Apollo by his grandmother Phoebe as a gift,[161] or Themis herself inspired him to be the oracular voice of Delphi.[184]
However, in many other accounts, Apollo had to overcome certain obstacles before he was able to establish himself at Delphi. Gaea came in conflict with Apollo for killing Python and claiming the Delphic oracle for himself. According to Pindar, she sought to banish Apollo to Tartarus as a punishment.[185][186] According to Euripides, soon after Apollo took the ownership of the oracle, Gaea started sending prophetic dreams to the humans. As a result, people stopped visiting Delphi to obtain prophecies. Troubled by this, Apollo went to Olympus and supplicated to Zeus. Zeus, admiring the ambitions of his young son, granted his request by putting an end to the dream visions. This sealed the role of Apollo as the oracular deity of Delphi.[187]
Since Apollo had committed a blood crime, he also had to be purified. Pausanias has recorded two of the many variations of this purification. In one of them, both Apollo and Artemis fled to Sicyon and were purified there.[188] In the other tradition that had been prevalent among the Cretans, Apollo alone travelled to Crete and was purified by Carmanor.[189] In another account, the Argive king Crotopus was the one who performed the purification rites on Apollo alone.[190]
According the Aristonous and Aelian, Apollo was purified by the will of Zeus in the Vale of Tempe.[191] Aristonous has continued the tale, saying that Apollo was escorted back to Delphi by Athena. As a token of gratitude, he later built a temple for Athena at Delphi, which served as a threshold for his own temple.[192] Upon reaching Delphi, Apollo convinced Gaea and Themis into handing over the seat of oracle to him. To celebrate this event, other immortals also graced Apollo with gifts – Poseidon gave him the land of Delphi, the Delphian nymphs gifted him the Corycian cave, and Artemis set her dogs to patrol and safeguard the land.[193]
Some others have also said that Apollo was exiled and subjected to servitude under king Admetus as a means of punishment for the murder he had committed.[194] It was when he was serving as a cowherd under Admetus that the theft of the cattle by Hermes happened.[195][196] The servitude was said to have lasted for either one year,[197][198] or one great year (a cycle of eight years),[199][200] or nine years.[201]
Plutarch, however, has mentioned a variation where Apollo was neither purified in Tempe nor banished to Earth as a servant for nine years, but was driven out to another world for nine great years. The god who returned was cleansed and purified, thus becoming a "true Phoebus – that is to say, clear and bright". He then took over the Delphic oracle, which had been under the care of Themis in his absence.[202] Henceforth, Apollo became the god who cleansed himself from the sin of murder, made men aware of their guilt and purified them.[203]
The Pythian games were also established by Apollo, either as funeral games to honor Python[178][204] or to celebrate his own victory.[205][206][174] The Pythia was Apollo's high priestess and his mouthpiece through whom he gave prophecies.
https://en.wikipedia.org/wiki/Apollo
The Swan Song: "You were made to conquer whatever life presents."
Saviours’ Day 2022 The Swan Song
Minister Farrakhan Audio/Video, MP3, Saviours' Day
Saviours’ Day 2022 The Swan Song – Final Call Store
Strip mining, removal of soil and rock (overburden) above a layer or seam (particularly coal), followed by the removal of the exposed mineral.
The common strip-mining techniques are classified as area mining or contour mining on the basis of the deposit geometry and type. The cycle of operations for both techniques consists of vegetation clearing, soil removal, drilling and blasting of overburden (if needed), stripping, removal of the coal or other mineral commodity, and reclamation.
Area mining is appropriate for the extraction of near-surface, relatively flat-lying, and thin deposits of coal, phosphate, and similar minerals. Area mining usually progresses in a series of parallel deep trenches referred to as furrows or strips. The length of these strips may be hundreds of metres. Contour mining progresses in a narrow zone following the outcrop of a mineral seam in mountainous terrain.
In the past, strip-mined mineral deposits that became exhausted or uneconomical to mine often were simply abandoned. The result was a barren sawtooth, lunarlike landscape of spoil piles hostile to natural vegetation and generally unsuitable for any immediate land use. Such spoil areas are now routinely reclaimed and permanent vegetation reestablished as an integral part of surface-mining operations. Generally, reclamation is performed concurrently with mining. See mining and coal mining.
https://www.britannica.com/technology/strip-mining
A red giant is a star that has exhausted the supply of hydrogen in its core and has begun thermonuclear fusion of hydrogen in a shell surrounding the core. They have radii tens to hundreds of times larger than that of the Sun. However, their outer envelope is lower in temperature, giving them a yellowish-orange hue. Despite the lower energy density of their envelope, red giants are many times more luminous than the Sun because of their great size. Red-giant-branch stars have luminosities up to nearly three thousand times that of the Sun (L☉), spectral types of K or M, have surface temperatures of 3,000–4,000 K, and radii up to about 200 times the Sun (R☉). Stars on the horizontal branch are hotter, with only a small range of luminosities around 75 L☉. Asymptotic-giant-branch stars range from similar luminosities as the brighter stars of the red-giant branch, up to several times more luminous at the end of the thermal pulsing phase.
Among the asymptotic-giant-branch stars belong the carbon stars of type C-N and late C-R, produced when carbon and other elements are convected to the surface in what is called a dredge-up.[1] The first dredge-up occurs during hydrogen shell burning on the red-giant branch, but does not produce a large carbon abundance at the surface. The second, and sometimes third, dredge up occurs during helium shell burning on the asymptotic-giant branch and convects carbon to the surface in sufficiently massive stars.
The stellar limb of a red giant is not sharply defined, contrary to their depiction in many illustrations. Rather, due to the very low mass density of the envelope, such stars lack a well-defined photosphere, and the body of the star gradually transitions into a 'corona'.[2] The coolest red giants have complex spectra, with molecular lines, emission features, and sometimes masers, particularly from thermally pulsing AGB stars.[3] Observations have also provided evidence of a hot chromosphere above the photosphere of red giants,[4][5][6] where investigating the heating mechanisms for the chromospheres to form requires 3D simulations of red giants.[7]
Another noteworthy feature of red giants is that, unlike Sun-like stars whose photospheres have a large number of small convection cells (solar granules), red-giant photospheres, as well as those of red supergiants, have just a few large cells, the features of which cause the variations of brightness so common on both types of stars.[8]
https://en.wikipedia.org/wiki/Red_giant
Elon Musk's Tesla Roadster is an electric sports car that served as the dummy payload for the February 2018 Falcon Heavy test flight and became an artificial satellite of the Sun. A mannequin in a spacesuit, dubbed "Starman", occupies the driver's seat. The car and rocket are products of Tesla and SpaceX, respectively, both companies headed by Elon Musk.[5] The 2010 Roadster is personally owned by and previously used by Musk for commuting to work.[2] It is the first production car launched into space.
The car, mounted on the rocket's second stage, was launched on an escape trajectory and entered an elliptical heliocentric orbit crossing the orbit of Mars.[6] The orbit reaches a maximum distance from the Sun at aphelion of 1.66 astronomical units (au).[4] Live video of the Roadster during the launch was transmitted back to the mission control center and live-streamed for slightly over four hours.[7]
Advertising analysts noted Musk's sense of brand management and use of new media for his decision to launch a Tesla into space. Musk explained he wanted to inspire the public about the "possibility of something new happening in space" as part of his larger vision for spreading humanity to other planets.[8]
https://en.wikipedia.org/wiki/Elon_Musk%27s_Tesla_Roadster
In 2012, Japanese researchers at the National Astronomical Observatory foresaw another Maunder Minimum or Little Ice Age and that the Sun’s two magnetic poles could become four.5 NASA spun the opposite: that the minimum was actually a maximum.
Something unexpected is happening on the sun. 2013 is supposed to be the year of Solar Max, the peak of the 11-year sunspot cycle. Yet 2013 has arrived and solar activity is relatively low. Sunspot numbers are well below their values in 2011, and strong solar flares have been infrequent for many months. The quiet has led some observers to wonder if forecasters missed the mark. Solar physicist Dean Pesnell of the Goddard Space Flight Center has a different explanation: “This is solar maximum,” he suggests. “But it looks different from what we expected because it is double peaked.”6
“Something unexpected”? Double peaked? Four magnetic poles? Another Carrington Event? 7 Cosmic weather reports are now as anxiety-provoking as regional weather reports.
Then in 2013, a veritable theater of meteors and asteroids erupted on the scene—or were they plasma connected with sounding rocket thermal events? On February 15, 2013, a meteor burned across the Russian sky only to disintegrate above Chelyabinsk8 less than a day before Asteroid 2012 DA14 made the closest recorded pass in history. Exploding over Russia’s Ural Mountains, the Chelyabinsk meteor struck just sixty miles from nuclear and chemical weapons disposal facilities. Some compared it with the 1908 Tunguska event discussed in my Chemtrails, HAARP book. A month later, a meteor exploded “like a fireball” over Cape Town, South Africa. More meteors plummeted over Texas, Florida, San Francisco, New York City, Cuba, and Australia. Strangely, the timing of the “meteor” events were just before the Near-Earth Object (NEO) threat mitigation conference in Spain in early May 2013, sponsored by Space Situational Awareness of the European Space Agency and the Spanish corporation Elecnor Deimos Space.9 On May 31, Asteroid 1998 QE2 buzzed the Earth, followed on September 29 by purported meteorite pieces dropping on the small Yucatán town of Ichmul:
The falling object was accompanied by a strong thundering noise and a loud blast. . .flashing blue hazes and a power outage. . .police started to play with the gathered pieces and formed humanoid figures whose images have caused wonder and excitement among locals and foreigners . . .10
NASA chief Charles Bolden recommended prayer,11 but Nazi engineer Wernher von Braun (1912–1977) may have been right about the U.S. utilizing fear to cow the public—first, of the Russians, terrorists, and nations of concern, then of asteroids, UFOs and extraterrestrials.12 The ionized sky theater was a perfect platform for the latter.
The “Star Wars” Space Fence Rises Again
Under An Ionized Sky
From Chemtrails to Space Fence Lockdown
By Elana Freeland
https://ia903103.us.archive.org/5/items/ElanaFreelandUnderAnIonizedSkyFromChemtrailsToSpaceFenceLockdown2018Pdf/Elana%20Freeland%20-%20Under%20an%20Ionized%20Sky%20-%20From%20Chemtrails%20to%20Space%20Fence%20Lockdown%20%282018%29%20pdf.pdf
"Up the Long Ladder" is the eighteenth episode of the second season of the syndicated American science fiction television show Star Trek: The Next Generation, the 44th episode overall, first broadcast on May 22, 1989.
Set in the 24th century, the series follows the adventures of the Starfleet crew of the Federation starship Enterprise-D. In this episode, the Enterprise becomes involved in two previously unknown Earth colonies' struggle for survival.
Plot
The Enterprise receives an automated distress call from a human colony on the planet Bringloid V,[a] which is in danger from solar flares from its star. The colony turns out to have been founded by the crew of the SS Mariposa,[b] a freighter launched from Earth several hundred years earlier.
https://en.wikipedia.org/wiki/Up_the_Long_Ladder
"Wormwood" is the name of a star in Revelation 8:10-11: “The third angel sounded his trumpet, and a great star, blazing like a torch, fell from the sky on a third of the rivers and on the springs of water—the name of the star is Wormwood. A third of the waters turned bitter, and many people died from the waters that had become bitter.” This is the third of the “trumpet judgments” described in Revelation. The seven trumpets are the judgments of the seventh seal (Revelation 8:1-5). The first trumpet causes hail and fire that destroy much of the plant life in the world (Revelation 8:7). The second trumpet brings about what seems to be a meteor, comet, or other heavenly body hitting the oceans and causing the death of one-third of the world’s sea life (Revelation 8:8-9). The third trumpet is similar to the second, except it affects the world’s lakes and rivers instead of the oceans (Revelation 8:10-11). It will cause a third part of all fresh water on earth to turn bitter and many people will die from drinking it."
https://www.gotquestions.org/wormwood.html
The Engineer Corps of Hell, or Rome's Sappers and Miners
Containing the Tactics of the "Militia of the Pope," or the Secret Manual of the Jesuits, and Other Matter Intensely Interesting, Especially to the Freemason and Lovers of Civil and Religious Liberty, Whithersoever Dispersed Throughout the Globe
by Edwin Allen Sherman
In presenting to our readers this translation from the Spanish Of the monita secreta (secret monitor) of the Jesuits, it is but due that a clear and truthful statement Of how the work came into our hands should be given.
In the month Of August of 1870, the Secretariat Of all the bodies Of the Ancient and Accepted Scottish Rite of Freemasonry in the City Of San Francisco, California, had been placed in our hands, and we then occupied an Office, which had been assigned to us, in the Masonic Temple of this city. Scarcely had we then entered upon our duties, when one morning in the month of September, 1870, a rap was heard at our'door, and, on Opening it, a stranger, feeble in body, with a pallid face bearing the evidence of great suffering and of sickness, inquired if that was the office Of the Secretary of the Scottish Rite of Freemasonry, which we answered in the affirmative and invited him in and gave him a seat.
https://ia804704.us.archive.org/19/items/engineercorpsofhe00sher/engineercorpsofhe00sher.pdf
'Let that sink in'
Mr. Musk arrived at Twitter’s San Francisco offices on Oct. 26, toting a white porcelain sink through the glass doors of the building. “Let that sink in!” he tweeted at the time, along with a video of his grand entrance.
Leslie Berland, Twitter’s chief marketing officer, encouraged employees to say hi to Mr. Musk and escorted him through the office. He was seen chatting with employees at the company coffee bar.
But the vibe quickly changed. The next day, Parag Agrawal, Twitter’s chief executive, and Ned Segal, the chief financial officer, were in the office, two people familiar with the situation said. Once they knew Mr. Musk’s acquisition of Twitter was closing that afternoon, they left the building, uncertain what the new owner would do.
Mr. Agrawal and Mr. Segal soon received emails saying they had been fired, two people familiar with the situation said. Vijaya Gadde, Twitter’s top legal and policy executive, and Sean Edgett, the general counsel, were also fired. Mr. Edgett, who was in Twitter’s offices at the time, was escorted out.
Two Weeks of Chaos: Inside Elon Musk’s Takeover of Twitter
By Kate Conger, Mike Isaac, Ryan Mac and Tiffany Hsu
The reporters interviewed 36 people at or close to Twitter for this article.
Nov. 11, 2022
https://www.nytimes.com/2022/11/11/technology/elon-musk-twitter-takeover.html
Sinkhole in Louisiana Swallows Trees - Caught on Tape 2013 | The New York Times
The New York Times
Sep 26, 2013
A video shot by John Boudreaux shows the destructive power of a giant sinkhole in Bayou Corne, La.
Read the story here: http://nyti.ms/16LQr8J
Sinkhole in Louisiana Swallows Trees - Caught on Tape 2013 | The New York Times - YouTube
London
Etymology. From English London, from Middle English London (“London”), from Old English Lunden (“London”), a borrowing from Latin Londinium (“London”), likely from Proto-Celtic *Londinjon (“place that floods”), from Proto-Indo-European *lendʰ- (“to sink; subdue”) - see the Latin entry for details.
https://en.wiktionary.org/wiki/London
Columbia (/kəˈlʌmbiə/; kə-LUM-bee-ə), also known as Miss Columbia, is a female national personification of the United States. It was also a historical name applied to the Americas and to the New World. The association has given rise to the names of many American places, objects, institutions and companies, including the District of Columbia; Columbia, South Carolina; Columbia University; "Hail, Columbia"; Columbia Rediviva; and the Columbia River. Images of the Statue of Liberty (Liberty Enlightening the World, erected in 1886) largely displaced personified Columbia as the female symbol of the United States by around 1920, although Lady Liberty was seen as an aspect of Columbia.[1] Columbia's most prominent display in the 21st Century is as part of the logo of the Hollywood film studio Columbia Pictures.
Columbia is a Neo-Latin toponym, in use since the 1730s with reference to the Thirteen Colonies which formed the United States. It originated from the name of the Genoese explorer Christopher Columbus and from the Latin ending -ia, common in the Latin names of countries (paralleling Britannia, Gallia, Zealandia, and others).
Appearance
Columbia is usually depicted unaccompanied in illustrations and appears as a goddess-like human. She is portrayed with auburn, brown, and sometimes black hair, usually wears simple white garment, draped in the American flag, or wearing some other dress with different colors. She is often illustrated with a liberty cap and holding an American flag, and sometimes wielding a shield with the coat of arms of the United States on it. She is also known as "Miss Columbia", implying that she is unmarried.
https://en.wikipedia.org/wiki/Columbia_(personification)
"Thirteenth Rule. To be right in everything, we ought always to hold that the white which I see, is black, if the Hierarchical Church so decides it, believing that between Christ our Lord, the Bridegroom, and the Church, His Bride, there is the same Spirit which governs and directs us for the salvation of our souls. Because by the same Spirit and our Lord Who gave the ten Commandments, our holy Mother the Church is directed and governed."
The Spiritual Exercises of Ignatius of Loyola
https://drive.google.com/file/d/1YC_luOfFWl0Bm0BWkbANKZGC1kkmdHQf/view?usp=sharing
June 29 – Siege of Córdoba: Castilian forces under King Ferdinand III (the Saint) capture Muslim Córdoba from Emir Ibn Hud, as part of the Reconquista of the Iberian Peninsula.[2]
July – At a diet (princely convention) in Piacenza, Emperor Frederick II proclaims his wish to recover all Italy for the Holy Roman Empire.[3]
Religion
Pope Gregory IX condemned the links that both the Knights Templer and Knights Hospitaller have with the Assassin fighters in the Middle East. He issues a bull, a formal proclamation issued by the pope, preventing further contact with the Assassins.
May 6 – Roger of Wendover, English Benedictine monk and chronicler, dies at St. Albans Abbey. His chronicle is continued by Matthew of Paris.
1236
https://en.wikipedia.org/wiki/1236
Atheism: resisting it with all our forces is a special mission given to the Society by the supreme pontiff, 253 2°; a mission which should permeate all forms of our apostolate, 254; our efforts are to be directed toward nonbelievers, ibid.; toward that end, an experience of God must be fostered in ourselves, 223 §§3-4, 224, 247
1° 2° 3° 6°;
and also in others, by means of the Spiritual Exercises, 271
The Constitutions of the Society of Jesus and Their Complementary Norms
https://jesuitas.lat/uploads/the-constitutions-of-the-society-of-jesus-and-their-complementary-norms/Constitutions%20and%20Norms%20SJ%20ingls.pdf
Columbia Breakup in real time.
Feb 1, 2023
Columbia Breakup in real time. - YouTube
Scott Manley
Feb 1, 2023
On February 1st 2003 Space Shuttle Columbia broke up during reentry killing all 7 crew. Commander Rick Husband, Pilot William McCool,
Mission Specialists David Brown, Kalpana Chalwa and Michael Anderson
Payload Specialists Laurel Clark and Ilan Ramon.
The debris recovery operation also claimed the lives of Jules F. Mier Jr & Charles Krenek
20 years on, we've not only solved the problems and moved on to new spacecraft, but learned more about how to make spacecraft accidents of this type more survivable.
Reconstructing The Columbia Space Shuttle Disaster - Learning Lessons From The Largest Crash Site (youtube.com)
Alian
Not to be confused with Alien (disambiguation).
Look up Alian in Wiktionary, the free dictionary.
Alian may refer to:
Places in Iran
Alian or Aliyan or Alyan (Persian: عليان) may refer to:
Alian, Semnan, a village in Semnan Province, Iran
Alian, Tehran, a village in Tehran Province, Iran
Alian, West Azerbaijan, a village in West Azerbaijan Province, Iran
Alian-e Sofla, a village in South Khorasan Province, Iran
Aliyan Rural District, in Gailan Province, Iran
Other uses
Ghassan Alian (born 1972), Israeli commander of the IDF Golani Brigade
Alians, a Shia order
Alian District, in Taiwan
Alians (band), a Polish punk-rock, reggae and ska band
Disambiguation icon
This disambiguation page lists articles associated with the title Alian.
https://en.wikipedia.org/wiki/Alian
ufo's Armada fleet heading toward mother ship,aerial view Flying saucer over Canyon, Golan Heights Israel, Alien concept
Independence Day movie 1996
https://stock.adobe.com/images/ufo-s-armada-fleet-heading-toward-mother-ship-aerial-view-flying-saucer-over-canyon-golan-heights-israel-alien-concept/447510280
All that remains of the former Benedictine Abbey of Montmartre, this church dates back to the 12th century and is one of the oldest in Paris, though it has been much restored. Built atop a Roman temple to Mars, it was witness to the founding of the Jesuits in 1534, who met in the crypt under the guidance of Ignatius of Loyola.
Some say that the name Montmartre is derived from ‘Mons Martis’ (Latin for Mount of Mars); others prefer the Christian ‘Mont Martyr’ (Mount of the Martyr), a reference to the 3rd-century St Denis, who, according to legend, walked across Montmartre and on to the site of today’s Basilique de St-Denis after having been beheaded by Roman priests.
https://www.lonelyplanet.com/france/paris/montmartre-and-northern-paris/attractions/eglise-st-pierre-de-montmartre/a/poi-sig/1264286/1323143
Orson Welles' Mercury Theater radio adaptation of H.G. Wells' War of the Worlds— about a Martian invasion of New Jersey — sparked a panicked reaction among some listeners, who thought they were hearing live coverage of a disaster happening on home territory. Aired in 1938, the show most likely tapped into fear of the growing Nazi threat.
https://ls.wisc.edu/news/the-myths-and-science-of-mars
Al-Andalus: rarely has history taken on the features of a myth as much as with these two words, symbols in the Arab memory of a golden age of tolerance and reason, seen alternately on the European side as a cursed parenthesis of which Christian Spain will try to eliminate all traces or as a blessed moment – and lost – of dialogue between cultures. The seven centuries of Muslim presence in the Iberian Peninsula (711-1492) have been the source of a great deal of ink and an equally great number of divergent interpretations.
https://funci.org/al-andalus-multiculturalism-tolerance-and-convivencia/?lang=en
Calatrava is the Arabic name of a castle recovered from the Muslims, in 1147, by the King of Castile, Alfonso VII, called el Emperador. Located in what was then the southernmost border of Castile, this conquest was more difficult to keep than to make, especially at a time with neither standing armies nor garrisons were known. In part to correct this deficiency, the military orders such as Knights Templars were founded, where men could fulfill a vow of perpetual war against the Muslim. The Templars, however, were unable to hold Calatrava, and the king found further volunteer warriors when Raymond, Abbot of the Cistercian monastery of Fitero offered himself.
This step is said to have been suggested to the abbot by Father Diego Velázquez, a simple monk, but one who had been a knight, and thus was well acquainted with military matters. Diego was inspired with the idea of employing the lay brothers of the abbey to defend Calatrava. These Cistercian lay brothers--at that time a recent innovation in monastic life--not being in Holy orders, were variously employed in manual trades such as those of tending herds, construction, farm labor, or husbandry. Diego recommended that they become soldiers of the Cross. Thus a new order was created in 1157.
https://en.wikipedia.org/wiki/Order_of_Calatrava
The magnificent Convento de Cristo (Convent of Christ) in the historic town of Tomar in central Portugal is one of the most impressive religious complexes in the whole of southern Europe.
Surrounded by the walls of Tomar Castle, it was founded by Gualdim Pais, grand master of the Knights Templar, in 1160 and today ranks as one of the top Portuguese sites on UNESCO’s coveted world heritage list.
Crowning a hill on the edge of town, it was inspired by the Holy Sepulchre in Jerusalem and its star feature is without doubt the octagonal-shaped Charola, the original rotunda church where the world-famous Knights Templar attended mass on horseback.
Founded by nine knights under the leadership of Hugh De Payne, the Templars emerged from the Christian Crusades of the 11th century as a group of fighting monks with the aim of recovering Jerusalem from the Moors and keeping the roads safe for pilgrims en route to the Holy Land.
Portugal’s King Dinis (1279-1325) transformed the Order of the rich and powerful Templars into the Order of Christ since they had played such a vital role in expelling the Moors from his territory.
In the 15th century, the Grand Master of the Order was Prince Henry the Navigator and the Order financed the risky expeditions that were to make the Age of Discovery possible and hence help establish the great Portuguese Empire.
The Order’s bevelled red cross on a white background was borne on the sails of the fleets of Vasco da Gama, Pedro Álvares Cabral, Gil Eanes, Bartolomeu Dias and Afonso de Albuquerque as they traversed the globe in search of new horizons.
To express his gratitude, King Manuel I (The Fortunate) ordered a sumptuous Manueline-style church to be built around the Charola and his successors never grew tired of embellishing and enriching Tomar’s remarkable Convent of Christ (located on the Google map below).
What to do in central Portugal
Its seven cloisters and courtyards offer today’s visitors a fine display of the best Portuguese art and architecture from the 12th to the 17th centuries. Of all the cloisters, the loveliest is arguably that of the Felipes, a great two-storey Palladian structure built in 1557 by Diogo de Torralva.
Glittering with gold in the Byzantine style and ‘worthy of housing the Holy Grail’, the Charola is very much the centrepiece of the entire complex and the part most tourists have come to see.
With its fine frescoes and gilded statuary below the cupola, it is a masterpiece of ancient architecture and a lasting legacy of one of the earliest chapters in Portugal’s long and chequered history.
Located in the heart of the Ribatejo wine-growing region, Tomar is the perfect base from which to explore one of the most interesting parts of the country, which includes Santarém, (the region’s ancient capital) and the Tagus Estuary Nature Reserve (Reserva Natural do Estuário do Tejo), one of the most scenic parts of central Portugal.
Tomar is also within easy striking distance of Almourol Castle (a fairy-tale fortress located on a rocky island in the middle of the River Tagus), Ourém and the important catholic shrine of Fátima where three young shepherds saw visions of the Virgin Mary in 1917.
https://portugaltravelguide.com/convent-of-christ/
The English family name Payne originates in France as a variation of the name Payen (Payen; Payens or Payns). The name was brought to the British Isles as a result of the Norman Conquest of England, and is now common in English-speaking countries. Hugues de Payens from the town of Payns near Troyes moved to London in 1128 to set up a house for the Knights Templar in England.
https://en.wikipedia.org/wiki/Payne_(surname)
House of Pain was an American hip hop trio that released three albums in the 1990s. The group consisted of DJ Lethal, Danny Boy, and Everlast. The group's 1992 hit single "Jump Around" reached number 3 in their native United States of America, number 6 in Ireland and number 8 in the United Kingdom. The group broke up in 1996.
Lead rapper Everlast went on to pursue a solo career as a blues rock artist and member of the supergroup La Coka Nostra which also featured DJ Lethal. DJ Lethal would later join and find commercial success with the rap rock band Limp Bizkit. House of Pain reunited briefly in 2010 for a world tour.
The group's name is a reference to the H. G. Wells novel The Island of Dr Moreau, a reference carried further by the naming of their 2011 tour He Who Breaks the Law.
https://en.wikipedia.org/wiki/House_of_Pain
Major Payne is a 1995 American military comedy film directed by Nick Castle and starring Damon Wayans, who wrote with Dean Lorey and Gary Rosen. The film co-stars Karyn Parsons, Steven Martini, and Michael Ironside. It is a loose remake of the 1955 film The Private War of Major Benson, starring Charlton Heston. Major Payne was released in the United States on March 24 and grossed $30 million. Wayans plays a military officer who, after being discharged, attempts to lead a dysfunctional group of youth cadets to victory in a competition.
https://en.wikipedia.org/wiki/Major_Payne
Payne History, Family Crest & Coats of Arms
The ancient Normans that arrived in England following the Conquest of 1066 are the initial ancestors from which the many generations of the Payne family have grown. The name Payne was given to a member of the family who was a person who lives in the country or a person who's religious beliefs are somewhat suspect. Checking further we found the name was derived from the Old English word paien, which was originally derived from the Latin word paganus, meaning rustic or countryman. It later also came to mean heathen and was often given to children whose baptism was delayed or, to adults whose religious zeal was not what the standards of the day indicated it should have been.
Conversely, many believe that the family claim Norman descent as in "Paganus was a Norman personal name, whence the modern Payne and Paine, as well as the more ancient Paganel and Paynel. William the Conqueror was assisted in his invasion, by several persons so designated, and in [the] Domesday Book we find among his tenants in capite, or chief holders of land, the names of Ralph Paganel and Edmund filius Pagani, i.e., Fitz-Payne. Indeed during the Norman dynasty, Paganus was one of the most common names in England." [1]
Early Origins of the Payne family
The surname Payne was first found in Somerset where the aforementioned Edmund filius Pagen (Pagani) [2] was listed in the Domesday Book of 1086. The same source also lists the aforementioned Ralph Paganel as Radulfus Paganus, again in Somerset. [2]
Almost one hundred years later, Reginaldus filius Pain was listed as a Knights Templar in 1185 in Lincolnshire. The Pipe Rolls of Worcestershire list John Pane in 1190 and the Pipe Rolls of Hampshire list Robert Pain in 1200. Payn de Weston was listed in the Assize Rolls of Somerset in 1268. [3]
Sir John Paynell of Drax, from Yorkshire was summoned to Parliament as a Baron from the 29th of December 1299 to the 25th of August 1318. [4] The Hundredorum Rolls of 1273 have numerous entries as a forename and surname including: Payne de Stantin in Norfolk; Robert filius Payn in Huntingdonshire; and Gilbert Payn in Essex. [5]
The parish of Stourpain in Dorset "derives its name from its situation near the river Stour, which runs on the west and south, and from one of its earliest proprietors, named Paine." [6] "A priory of Black canons, in honour of St. James, was founded here [in Warter in the East Riding of Yorkshire] in 1132, by Geoffry Fitz-Pain." [6]
"It is however, remarkable that a colony of Paynes has been established across the Scottish border in Dumfriesshire. " [7]
Early History of the Payne family
This web page shows only a small excerpt of our Payne research. Another 176 words (13 lines of text) covering the years 1086, 1455, 1489, 1506, 1532, 1582, 1630, 1632, 1652, 1695, 1698, 1704, 1710, 1713, 1715, 1717, 1789 and 1890 are included under the topic Early Payne History in all our PDF Extended History products and printed products wherever possible.
Payne Spelling Variations
The English language only became standardized in the last few centuries. For that reason, spelling variations are common among many Anglo-Norman names. The shape of the English language was frequently changed with the introduction of elements of Norman French, Latin, and other European languages; even the spelling of literate people's names were subsequently modified. Payne has been recorded under many different variations, including Payne, Paine, Paynell, Pane, Pain and others.
Early Notables of the Payne family
Outstanding amongst the family at this time was
Peter Payne (died 1455), English lollard and Taborite, born at Hough-on-the-Hill, near Grantham, Lincolnshire
Elizabeth Pain (c. 1652-1704), sometimes spelled Payne, English spinster in Boston who was brought to trial after the death of her child, she was acquitted of the murder charge but found guilty of neg...
Henry Nevil Payne (died 1710?) a dramatist and agitator for the Roman Catholic cause in Scotland and England
Robert Payne (c.1630-1713), an English politician, Member of the Parliament for Gloucester (1695-1698)
https://www.houseofnames.com/payne-family-crest
A large late 18th c Portuguese Order of Christ sash badge, set with 106 cushion-cut white topazes (approx. 10.3 ctw, tested) and 32 flat-cut red foiled garnets/quartzes, in a gilt silver frame with original fittings preserved. The large bail to reverse is designed to hold a wide sash. 18th c portraits of Portuguese monarchs (e.g. Joseph I, Maria I, Peter III) almost always feature the subject wearing an Order of Christ cross around the neck on a red silk sash, this badge being an indispensable element of royal portraits due to the Portuguese sovereign serving as the order’s Grand Master. Created in 1318 by Dinis I as a continuation of the Knights Templar (a yet older Crusade-era military order with a role in the founding of Portugal), the Order of Christ has long contributed to the country’s coastal defense and maritime strength. During the Renaissance age of sail, it was the Order that commandeered naval explorations by dispatching its own fleets and building overseas commanderies; both Henry the Navigator and Vasco de Gama were members. By the late 18th c, the Order of Christ was indelibly tied to Portuguese national and social identity. Membership, limited to Portuguese Catholics of noble descent, was a marker of social status. Thriving trade with England and Brazil, encouraged by the liberalizing economic policies of the King’s chief minister the Marquis of Pombal, led to the rise of wealthy mercantile bourgeoisie in Lisbon and Porto. Changing distribution of wealth promoted greater social mobility and progressivism. In 1775, the government decreed by law to allow merchants of great wealth to be ennobled, and in 1789, Queen Maria I secularized the Order. The late 18th c therefore witnessed the height of membership expansion and popularity. The present badge’s design type features a cross of Portugal, a unique blend of the cross pattée and cross potent, and long a national symbol. The upper rosette pendant, an initiation symbol, represents the circular sun painted in the vault of the Convent of the Order of Christ.
https://www.hhantiquejewelry.com/shop/late-18th-c-portuguese-order-of-christ-cross/
Around 1530, more than eighty years before the publication of the first manifesto, the association of cross and rose already existed in Portugal in the Convent of the Order of Christ, home of the Knights Templar, later renamed Order of Christ. Three bocetes were, and still are, on the abóboda (vault) of the initiation room. The rose can clearly be seen at the center of the cross.[34][35] At the same time, a minor writing by Paracelsus called Prognosticatio Eximii Doctoris Paracelsi (1530), containing 32 prophecies with allegorical pictures surrounded by enigmatic texts, makes reference to an image of a double cross over an open rose; this is one of the examples used to prove the "Fraternity of the Rose Cross" existed far earlier than 1614.[36]
https://en.wikipedia.org/wiki/Rosicrucianism
Rosa Jesuitica, oder Jesuitische Rottgesellen, das ist, Eine Frag ob die Zween Orden, der ganandten Ritter von der Neerscharen Jesu, und der Rosen-Creuzer ein einiger Ordensen: per J. P. D. a S. Jesuitarum Protectorum. Prague, 1620.” (4to).
This is a truly curious tract upon the “relations of the Jesuits and the Rosicrucians."
https://drive.google.com/file/d/1dT28PyPUPfqDfC0iVg7nGFsle8vYBXLf/view?usp=sharing
The oldest written evidence of rose cultivation comes from a tablet discussing the Akkadian king Sargon I’s military campaign to the west. Sargon brought rosebush saplings with him on the campaign so rose cultivation could begin in these newly acquired territories soon after his conquest. It was an act of supreme confidence and evidence of roses’ importance to Akkadian culture.
https://deathscent.com/2022/02/18/rosalia/
Practices and rituals
Throughout Zoroastrian history, shrines and temples have been the focus of worship and pilgrimage for adherents of the religion. Early Zoroastrians were recorded as worshiping in the 5th century BCE on mounds and hills where fires were lit below the open skies.[58] In the wake of Achaemenid expansion, shrines were constructed throughout the empire and particularly influenced the role of Mithra, Aredvi Sura Anahita, Verethragna and Tishtrya, alongside other traditional Yazata who all have hymns within the Avesta and also local deities and culture-heroes. Today, enclosed and covered fire temples tend to be the focus of community worship where fires of varying grades are maintained by the clergy assigned to the temples.[59]
The incorporation of cultural and local rituals is quite common and traditions have been passed down in historically Zoroastrian communities such as herbal healing practices, wedding ceremonies, and the like.[60][61][31] Traditionally, Zoroastrian rituals have also included shamanic elements involving mystical methods such as spirit travel to the invisible realm and involving the consumption of fortified wine, Haoma, mang, and other ritual aids.[62][33][63][64][65]
In Zoroastrianism, water (aban) and fire (atar) are agents of ritual purity, and the associated purification ceremonies are considered the basis of ritual life. In Zoroastrian cosmogony, water and fire are respectively the second and last primordial elements to have been created, and scripture considers fire to have its origin in the waters (re. which conception see Apam Napat). Both water and fire are considered life-sustaining, and both water and fire are represented within the precinct of a fire temple. Zoroastrians usually pray in the presence of some form of fire (which can be considered evident in any source of light), and the culminating rite of the principal act of worship constitutes a "strengthening of the waters". Fire is considered a medium through which spiritual insight and wisdom are gained, and water is considered the source of that wisdom. Both fire and water are also hypostasized as the Yazatas Atar and Anahita, with worship hymns and litanies dedicated to them.[citation needed]
A corpse is considered a host for decay, i.e., of druj. Consequently, scripture enjoins the safe disposal of the dead in a manner such that a corpse does not pollute the good creation. These injunctions are the doctrinal basis of the fast-fading traditional practice of ritual exposure, most commonly identified with the so-called Towers of Silence for which there is no standard technical term in either scripture or tradition. Ritual exposure is currently mainly practiced by Zoroastrian communities of the Indian subcontinent, in locations where it is not illegal and diclofenac poisoning has not led to the virtual extinction of scavenger birds. Other Zoroastrian communities either cremate their dead, or bury them in graves that are cased with lime mortar.[citation needed]
The central ritual of Zoroastrianism is the Yasna, which is a recitation of the eponymous book of the Avesta and sacrificial ritual ceremony involving Haoma.[67] Extensions to the Yasna ritual are possible through use of the Visperad and Vendidad, but such an extended ritual is rare in modern Zoroastrianism.[68][69] The Yasna itself descended from Indo-Iranian sacrificial ceremonies and animal sacrifice of varying degrees are mentioned in the Avesta and are still practiced in Zoroastrianism albeit through reduced forms such as the sacrifice of fat before meals.[70] High rituals such as the Yasna are considered to be the purview of the Mobads with a corpus of individual and communal rituals and prayers included in the Khordeh Avesta.[67][71]
A Zoroastrian is welcomed into the faith through the Navjote/Sedreh Pushi ceremony, which is traditionally conducted during the later childhood or pre-teen years of the aspirant, though there is no defined age limit for the ritual.[31][72] After the ceremony, Zoroastrians are encouraged to wear their sedreh (ritual shirt) and kusti (ritual girdle) daily as a spiritual reminder and for mystical protection, though reformist Zoroastrians tend to only wear them during festivals, ceremonies, and prayers.[73][31][72]
Historically, Zoroastrians are encouraged to pray the five daily Gāhs and to maintain and celebrate the various holy festivals of the Zoroastrian calendar, which can differ from community to community.[74][75] Zoroastrian prayers, called manthras, are conducted usually with hands outstretched in imitation of Zoroaster's prayer style described in the Gathas and are of a reflectionary and supplicant nature believed to be endowed with the ability to banish evil.[76][77][52] Devout Zoroastrians are known to cover their heads during prayer, either with traditional topi, scarves, other headwear, or even just their hands. However, full coverage and veiling which is traditional in Islamic practice is not a part of Zoroastrianism and Zoroastrian women in Iran wear their head coverings displaying hair and their faces to defy mandates by the Islamic Republic of Iran.[78]
Late antiquity
As late as the Parthian period, a form of Zoroastrianism was without a doubt the dominant religion in the Armenian lands.[115] The Sassanids aggressively promoted the Zurvanite form of Zoroastrianism, often building fire temples in captured territories to promote the religion. During the period of their centuries-long suzerainty over the Caucasus, the Sassanids made attempts to promote Zoroastrianism there with considerable successes, and it was prominent in the pre-Christian Caucasus (especially modern-day Azerbaijan).[citation needed]
Due to its ties to the Christian Roman Empire, Persia's arch-rival since Parthian times, the Sassanids were suspicious of Roman Christianity, and after the reign of Constantine the Great, sometimes persecuted it.[116] In 451 CE, The Sassanid authority clashed with their Armenian subjects in the Battle of Avarayr, making them officially break with the Roman Church. But the Sassanids tolerated or even sometimes favored the Christianity of the Church of the East. The acceptance of Christianity in Georgia (Caucasian Iberia) saw the Zoroastrian religion there slowly but surely decline,[117] but as late the 5th century CE, it was still widely practised as something like a second established religion.[118][119]
https://en.wikipedia.org/wiki/Zoroastrianism
Ignatius
A saints' name from the Latin gens name Ignātius, Egnātius, of uncertain meaning, by folk etymology associated with Latin ignis (“fire”).
It might be related to Ancient Greek ἴγνης (ígnēs, “indigene”), ἴγνητος (ígnētos), from *ἔν-γνη-τες (*én-gnē-tes), formed from έν (én) + Proto-Indo-European *ǵenh₁- (“to give birth, produce”), also seen in γίγνομαι (gígnomai, “to come into being”).[1]
https://en.wiktionary.org/wiki/Ignatius
Ignatius Family History
Ignatius Name Meaning
Dutch German and Indian (southern states): from the Late Latin personal name Ignatius derived from the old Roman surname Egnatius (of uncertain origin possibly Etruscan). This was altered in the early Christian period by association with Latin ignis ‘fire’. It was borne by various early saints notably by a bishop of Antioch c. 100 AD the object of a widespread cult in the Middle Ages which gave rise to surnames such as German Natzke . However comparative popularity of this personal name and its local forms (such as Spanish Ignacio ) in Catholic countries today is due to the fame of Saint Ignatius of Loyola (1491–1556; see Inigo ) founder of the Society of Jesus (Jesuits). — Note: Since South Indians traditionally do not have hereditary surnames the southern Indian name was in most cases registered as such only after immigration of its bearers to the US.
https://www.ancestry.com/name-origin?surname=ignatius
bouillon (n.)
broth or soup from boiled beef or other meat, 1650s, from French bouillon (11c.), noun use of past participle of bouillir "to boil," from Old French bolir (see boil (v.)).
also from 1650s
Entries linking to bouillon
boil (v.)
early 13c. (intransitive) "to bubble up, be in a state of ebullition," especially from heat, from Old French bolir "boil, bubble up, ferment, gush" (12c., Modern French bouillir), from Latin bullire "to bubble, seethe," from PIE *beu- "to swell" (see bull (n.2)). The native word is seethe. The figurative sense, of passions, feelings, etc., "be in an agitated state" is from 1640s.
I am impatient, and my blood boyls high. [Thomas Otway, "Alcibiades," 1675]
The transitive sense "put into a boiling condition, cause to boil" is from early 14c. The noun is from mid-15c. as "an act of boiling," 1813 as "state of boiling." Related: Boiled; boiling. Boiling point "temperature at which a liquid is converted into vapor" is recorded from 1773
bouillon | Etymology of bouillon by etymonline
"The Priory of Sion is an initiatory Order of chivalry, founded on July 15 1099 in Jerusalem, by Godfrey of Bouillon, at the Abbey "Our Lady of Mount Sion" as "Order of our Lady of Mount Sion."The Order, after being registered for the first time in history, in 1956, and then being dissolved in 1993, was newly registered in 2015, perpetuating the legitimate Pierre Plantard de Saint-Clair's lineage, through the actual Grand Master, Marco Rigamonti.The Priory of Sion is characterized by a gnostic and rosicrucian influence, who sets himself the task of supporting and nurturing personal growth, moral and spiritual, with respect and in harmony with the personal objectives that each of us, by nature, has to carry through in life experience.It's also our purpose the esoteric research as the study and experience related to the transcendent and mystical in an environment of communion with our Brothers and Sisters, Members of the Order.The Priory of Sion today inherits a tradition of esoteric, philosophical, spiritual and cultural legacy, which favors the cultivation of values and principles that offers the way to live a more aware and noble personal dimension.We work through symbols, ancient rituals, theurgic practice and traditions, in order to live a personal and collective sprirituality in communion with our Brothers and Sisters.The Order is apolitical and forbids its members to be made a place of political debate, or even worse, to be exploited for such purposes."
http://www.prieure-de-sion.com/
"The origins of the Equestrian Order of the Holy Sepulchre of Jerusalem date back to the First Crusade, when its leader, Godfrey de Bouillon, liberated Jerusalem. As part of his operations to organize the religious, military and public bodies of the territories newly freed from Muslim control, he founded the Order of Canons of the Holy Sepulchre. According to accounts of the Crusades, in 1103 the first King of Jerusalem, Baldwin I, assumed the leadership of this canonical order, and reserved the right for himself and his successors (as agents of the Patriarch of Jerusalem) to appoint Knights to it, should the Patriarch be absent or unable to do so.The Order’s members included not only the Regular Canons (Fratres) but also the Secular Canons (Confratres) and the Sergentes. The latter were armed knights chosen from the crusader troops for their qualities of valor and dedication; they vowed to obey Augustinian Rule of poverty and obedience and undertook specifically, under the command of the King of Jerusalem, to defend the Holy Sepulchre and the Holy Places.Very soon after the First Crusade the troops – including the Knights of the Order of Canons of the Holy Sepulchre – began to return to their homelands. This led to the creation of priories all over Europe, which were part of the Order as they came under the jurisdiction of the noble knights or prelates who had been invested on the Holy Sepulchre itself and who, although they were no longer in the direct service of the King of Jerusalem, continued to belong to the Order of Canons.The Order first began to fail as a cohesive military body of knights after Saladin regained Jerusalem in 1182, and completely ceased to exist in that format after the defeat of Acre in 1291. The passing of the Christian Kingdom of Jerusalem left the Order without a leader, though it continued to survive in the European priories thanks to the protection of sovereigns, princes, bishops and the Holy See. The priories kept alive the ideals of the Crusader Knights: propagation of the Faith, defense of the weak, charity towards other human beings. With the exception of events in Spain, it was only rarely that the Knights of the Holy Sepulchre ever took part again in military action to defend Christianity.In the 14th century, the Holy See made an extremely high payment to the Egyptian Sultan so that he would grant the right to protect the Christian Sanctuaries to the Franciscan Friars Minor. Throughout the whole period of the Latin Patriarchate’s suppression, the right to create new Knights was the prerogative of the representative of the highest Catholic authority in the Holy Land: the Custos.In 1847 the Patriarchate was restored and Pope Pius IX modernized the Order, issuing a new Constitution, which placed it under the direct protection of the Holy See and conferred its government to the Latin Patriarch. The Order’s fundamental role was also defined: to uphold the works of the Latin Patriarchate of Jerusalem, whilst preserving the spiritual duty of propagating the Faith.In 1949, Pius XII decreed that the Grand Master of the Order should be a Cardinal of the Holy Roman Church and assigned the position of Grand Prior to the Patriarch of Jerusalem. In 1962 Pope John XXIII and, in 1967, Pope Paul VI reorganized and revitalized the Order by adding more specific regulations to the Constitution with the intention of making the Order’s activities more co-coordinated and more effective.In February 1996, the Supreme Pontiff John Paul II enhanced the Order’s status. Today it is a Public Association of faithful with a legal canonical and public personality, constituted by the Holy See under Canon Law 312, paragraph 1:1.
https://eohsjeastern.org/a-brief-history/
"The Order carries through ancient tradition, the Coat of Arms attributed to the Latin Kingdom of Jerusalem, which is of silver to the Jerusalem Cross of gold and enamelled in the color of blood." "Motto: “Deus lo vult” in capital ROMAN characters on a forked band under the point of the shield."
Insignia, Decorations and Attire – Equestrian Order of the Holy Sepulchre of Jerusalem (midatlanticeohs.com)
EQUESTRIAN ORDER OF THE HOLY SEPULCHRE OF JERUSALEM
https://www.midatlanticeohs.com/insignia-decorations-and-attire/
Horses: the extent to which they can be possessed in our houses [575, 576]; the extent to which they can be used on missions [574, 625]
The Constitutions of The Society of Jesus and Their Complementary Norms
https://jesuitas.lat/uploads/the-constitutions-of-the-society-of-jesus-and-their-complementary-norms/Constitutions%20and%20Norms%20SJ%20ingls.pdf
John Hyrcanus (/hərˈkeɪnəs/; יוחנן הרקנוס Yōḥānān Hurqanōs; Ancient Greek: Ἰωάννης Ὑρκανός, romanized: Iōánnēs Hurkanós) was a Hasmonean (Maccabean) leader and Jewish high priest of the 2nd century BCE (born 164 BCE, reigned from 134 BCE until his death in 104 BCE). In rabbinic literature he is often referred to as Yoḥanan Cohen Gadol (יוחנן כהן גדול), "John the High Priest".[1]
Name
Josephus explains in The Jewish War that John was also known as "Hyrcanus", but does not explain the reason behind this name. The only other primary sources — the Books of the Maccabees — never used this name with respect to John. The single occurrence of the name Hyrcanus in 2 Maccabees 3:11 refers to a man to whom some of the money in the Temple belonged during the c. 178 BCE visit of Heliodorus.[2]
The reason for the name is disputed amongst biblical scholars, with a variety of reasons proposed:
Familial origin in the region of Hyrcania on the Caspian Sea[3]
A Greek regnal name, which would have represented closer ties with the Hellenistic culture against which the Maccabees had revolted under Seleucid rule. However, the region of Hyrcania had been conquered by Mithridates I of Parthia in 141–139 BCE
Given the name by the Seleucids after he fought in the region alongside Antiochus VII Sidetes against Phraates II of Parthia in 130–129 BCE, a campaign which resulted in the release of Antiochus' brother Demetrius II Nicator from captivity in Hyrcania
Life and work
He was the son of Simon Thassi and hence the nephew of Judas Maccabaeus, Jonathan Apphus and their siblings, whose story is told in the deuterocanonical books of 1 Maccabees and 2 Maccabees, in the Talmud, and in Josephus. John was not present at a banquet at which his father and his two brothers were murdered, by John's brother-in-law, Ptolemy, son of Abubus. He attained to his father's former offices, that of high priest and ethnarch (national leader)—but not king.[4] Josephus said that John Hyrcanus had five sons but named only four in his histories: Judah Aristobulus I, Antigonus I, Alexander Jannai, and Absalom. It is this fifth brother who is said to have unsuccessfully sought the throne at the death of Aristobulus I.[5]
Siege of Jerusalem
During the first year of John Hyrcanus's reign, he faced a serious challenge to independent Judean rule from the Seleucid Empire. Antiochus VII Sidetes marched into Judea, pillaged the countryside and laid a year-long siege on Jerusalem. The prolonged siege caused Hyrcanus to remove any Judean from the city who could not assist with the defence effort (Antiquities 13.240). These refugees were not allowed to pass through Antiochus’ lines, becoming trapped in the middle of a chaotic siege. With a humanitarian crisis on his hands, Hyrcanus re-admitted his estranged Jerusalemites when the festival of Sukkot arrived. Afterwards, due to food shortages in Jerusalem, Hyrcanus negotiated a truce with Antiochus.[6]
The terms of the truce consisted of three thousand talents of silver as payment for Antiochus, breaking down the walls of Jerusalem, Judean participation in the Seleucid war against the Parthians, and once again Judean recognition of Seleucid control (Antiquities 13.245). These terms were a harsh blow to Hyrcanus, who had to loot the tomb of David to pay the 3,000 talents (The Wars of the Jews I 2:5).
Under Seleucid control (133–128 BCE)
Following the Seleucid siege, Judea faced tough economic times which were magnified by taxes to the Seleucids enforced by Antiochus. Furthermore, Hyrcanus was forced to accompany Antiochus on his eastern campaign in 130 BCE. Hyrcanus probably functioned as the military commander of a Jewish company in the campaign.[7] It is reported that Antiochus, out of consideration for the religion of his Jewish allies, at one point ordered a two days' halt of the entire army to allow them to avoid breaking the Sabbath and Festival of Weeks.[8]
This enforced absence probably caused a loss of support for the inexperienced Hyrcanus among the Judean population.[9] Judeans in the countryside were especially disillusioned with Hyrcanus after Antiochus’ army plundered their land. Furthermore, John Hyrcanus's driving out the non-military population of Jerusalem during the siege also probably caused resentment against him. The action of looting the Tomb of David violated his obligations as High Priest, which would have offended the religious leadership.[10]
Therefore, at a very early point in his thirty-one year reign of Judea, Hyrcanus had lost the support of Judeans in various cultural sectors. The Jerusalemites, the countryside Judeans and the religious leadership probably doubted the future of Judea under Hyrcanus. However, in 128 BCE Antiochus VII was killed in battle against Parthia. What followed was an era of conquest led by Hyrcanus that marked the high point of Judea as the most significant power in the Levant.[11]
Conquests
John Hyrcanus was able to take advantage of unrest in the Seleucid Empire to assert Judean independence and conquer new territories. In 130 BCE Demetrius II, the former Seleucid king, returned from exile in Hyrcania to take back control of his empire. However, transition of power made it difficult for Demetrius to assert control over Judea.[12] Furthermore, the Seleucid Empire itself fell apart into smaller principalities. The Ituraeans of Lebanon, the Ammonites of the Transjordan, and the Arabian Nabateans represented independent principalities that broke away from Seleucid control.[13] Hyrcanus was determined to take advantage of the dissipating Seleucid Empire to increase the Judean State.
Hyrcanus also raised a new mercenary army that strongly contrasted with the Judean forces that were defeated by Antiochus VII (Ant.13.249). The Judean population was probably still recovering from the attack of Antiochus, and therefore could not provide enough able men for a Hyrcanus-led army.[12] John Hyrcanus's army was supported by the Judean State once again by funds that Hyrcanus removed from the Tomb of David.[14]
Beginning in 113 BCE, Hyrcanus began an extensive military campaign against Samaria. Hyrcanus placed his sons Antigonus and Aristobulus in charge of the siege of Samaria. The Samaritans called for help and eventually received 6,000 troops from Antiochus IX Cyzicenus. Although the siege lasted for a long, difficult year, Hyrcanus was unwilling to give up. Ultimately, Samaria was overrun and totally destroyed. Cyzicenus' mercenary army was defeated and the city of Scythopolis seems to have been occupied by Hyrcanus as well.[15] The inhabitants of Samaria were then put into slavery. Upon conquering the former Seleucid regions Hyrcanus embarked on a policy of forcing the non-Jewish populations to adopt Jewish customs.[16][17]
John Hyrcanus's first conquest was an invasion of the Transjordan in 110 BCE.[18] John Hyrcanus's mercenary army laid siege to the city of Medeba and took it after a six-month siege. After these victories, Hyrcanus went north towards Shechem and Mount Gerizim. The city of Shechem was reduced to a village and the Samaritan Temple on Mount Gerizim was destroyed.[16] This military action against Shechem has been dated archaeologically around 111–110 BCE.[19] Destroying the Samaritan Temple on Mount Gerizim helped ameliorate John Hyrcanus's status among religious elite and common Jews who detested any temple to Yahweh outside of Jerusalem.
Hyrcanus also initiated a military campaign against the Idumeans (Edomites). During this campaign Hyrcanus conquered Adora, Maresha and other Idumean towns (Ant.13.257). Hyrcanus then instituted forced conversions on the Idumeans to Judaism.[20] This was an unprecedented move for a Judean ruler; it was the first instance of forced conversion perpetrated by Jews in recorded history.[21] However, some scholars dispute the narrative of forced conversion and believe that the Edomites peacefully assimilated in Judean society.[22]
Economy, foreign relations, and religion
After the siege of Jerusalem, Hyrcanus faced a serious economic crisis in Judea, although the economic difficulties probably subsided after the death of Antiochus VII, since Hyrcanus no longer had to pay taxes or tributes to a weaker Seleucid Empire.[23] The economic situation eventually improved enough for Hyrcanus to issue his own coinage (see below). On top of that, Hyrcanus initiated vital building projects in Judea. Hyrcanus re-built the walls destroyed by Antiochus. He also built a fortress north of the Temple called the Baris and possibly also the fortress Hyrcania.[24]
Moreover, out of desperation, Hyrcanus sought for good relations with the surrounding Gentile powers, especially the growing Roman Republic. Two decrees were passed in the Roman Senate that established a treaty of friendship with Judea.[25] Although it is difficult to specifically date these resolutions, they represent efforts made between Hyrcanus and Rome to maintain stable relations. Also, an embassy sent by Hyrcanus received Roman confirmation of Hasmonean independence.[26] Hyrcanus was an excellent case of a ruler backed by Roman support.
In addition to Rome, Hyrcanus was able to maintain steady relations with Ptolemaic Egypt. This was probably made possible due to various Jews living in Egypt who had connections with the Ptolemaic Court (Ant. 13.284–287). Finally, the cities of Athens and Pergamon even showed honor to Hyrcanus in an effort to appease Rome.[27]
Furthermore, the minting of coins by Hyrcanus demonstrates John Hyrcanus's willingness to delegate power. Sixty-three coins found near Bethlehem bear the inscription, "Yohanan the High Priest." The reserve side of the coins contains the phrase, "The Assembly of the Jews." This seems to suggest that during his reign, Hyrcanus was not an absolute ruler. Instead, Hyrcanus had to submit at times to an assembly of Jews that had a certain amount of minority power.[28] The coins lack any depictions of animals or humans. This suggests that Hyrcanus strictly followed the Jewish prohibition against graven images. The coins also seem to suggest that Hyrcanus considered himself to be primarily the High Priest of Judea, and his rule of Judea was shared with the Assembly.[29]
In Judea, religious issues were a core aspect of domestic policy. Josephus only reports one specific conflict between Hyrcanus and the Pharisees, who asked him to relinquish the position of High Priest (Ant. 13.288–296).[30] After this falling-out, Hyrcanus sided with the rivals of the Pharisees, the Sadducees. However, elsewhere Josephus reports that the Pharisees did not grow to power until the reign of Queen Salome Alexandra (JW.1.110) The coins minted under Hyrcanus suggest that Hyrcanus did not have complete secular authority. Furthermore, this account may represent a piece of Pharisaic apologetics due to Josephus's Pharisaic background.[31] Regardless, there were probably tensions because of the religious and secular leadership roles held by Hyrcanus.
Ultimately, one of the final acts of John Hyrcanus's life was an act that solved any kind of dispute over his role as High Priest and ethnarch. In the will of Hyrcanus, he provisioned for the division of the high priesthood from secular authority. John Hyrcanus's widow was given control of civil authority after his death, and his son Judas Aristobulus was given the role of High Priest. This action represented John Hyrcanus's willingness to compromise over the issue of secular and religious authority.[32] (However, Aristobulus was not satisfied with this arrangement, so he cast his mother into prison and let her starve.)
Legacy
John Hyrcanus the High Priest is remembered in rabbinic literature as having made several outstanding enactments and deeds worthy of memorial, one of which being that he cancelled the requirement of saying the avowal mentioned in Deuteronomy 26:12–15 once in every three years, since he saw that in Israel they had ceased to separate the First Tithe in its proper manner and which, by making the avowal, and saying "I have hearkened to the voice of the Lord my God, and have done according to all that you have commanded me," he makes himself dishonest before his Maker and liable to God's wrath.[33] In his days, the First Tithe, which was meant to be given unto the Levites, was given instead to the priests of Aaron's lineage, after Ezra had fined the Levites for not returning in full force to the Land of Israel. By not being able to give the First Tithe unto the Levites, as originally commanded by God, this made the avowal null and void.[34] In addition, John Hyrcanus is remembered for having cancelled the reading of Psalm 44:23, formerly chanted daily by the Levites in the Temple precincts, and which words, "Awake! Why do you sleep, O Lord?, etc.", seemed inappropriate, as if they were imposing their own will over God's, or that God was actually sleeping.[35] In similar fashion, the High Priest cancelled an ill-practice had by the people to cause bleeding near the eyes of sacrificial calves by beating their heads so as to stun them, prior to their being bound and slaughtered, since by beating the animal in such a way they ran the risk of causing a blemish in the animal's membrane lining its brain.[36] To prevent this from happening, the High Priest made rings in the ground of the Temple court for helping to secure the animals before slaughter.
Before John Hyrcanus officiated as Israel's High Priest, the people had it as a practice to do manual work on the intermediate days of the Jewish holidays, and one could hear in Jerusalem the hammer pounding against the anvil. The High Priest passed an edict restricting such labours on those days, thinking it inappropriate to do servile work on the Hol ha-Moed, until after the Feast (Yom Tov). It had also been a custom in Israel, since the days that the Hasmoneans defeated the Grecians who prevented them from mentioning the name of God in heaven, to inscribe the name of God in their ordinary contracts, bills of sale and promissory notes. They would write, for example, "In the year such and such of Yohanan, the High Priest of the Most High God." But when the Sages of Israel became sensible of the fact that such ordinary contracts were often discarded in the rubbish after reimbursement, it was deemed improper to show disrespect to God's name by doing so. Therefore, on the 3rd day of the lunar month Tishri, the practice of writing God's name in ordinary contracts was cancelled altogether, while the date of such cancellation was declared a day of rejoicing, and inscribed in the Scroll of Fasting.[37]
The Mishnah (Parah 3:4[5]) also relates that during the tenure of John Hyrcanus as High Priesthood, he had prepared the ashes of two Red heifers used in purifying those who had contracted corpse uncleanness.[38]
In what is seen as yet another one of John Hyrcanus's accomplishments, during his days any commoner or rustic could be trusted in what concerns Demai-produce (that is, if a doubt arose over whether or not such produce bought from him had been correctly divested of its tithes), since even the common folk in Israel were careful to separate the Terumah-offering given to the priests. Still, such produce required its buyer to separate the First and Second Tithes.[39] Some view this as also being a discredit unto the High Priest, seeing that the commoners refused to separate these latter tithes because of being intimidated by bullies, who took these tithes from the public treasuries by force, while John Hyrcanus refused to censure such bad conduct.[40]
In the later years of his life, John Hyrcanus abandoned the sect of the Pharisees and joined the Sadducees. This prompted the famous rabbinic dictum: "Do not believe in yourself until your dying day."[41] At his death, a monument (Hebrew: נפשיה דיוחנן כהן גדול) was built in his honour and where his bones were interred. The monument was located in what was outside the walls of the city at that time, but by Josephus' time was between the second[a] and third[b] walls of Jerusalem, and where the Romans had built a bank of earthworks to break into the newer third wall encompassing the upper city, directly opposite John's monument.[42]
https://en.wikipedia.org/wiki/John_Hyrcanus
The Archbasilica of Saint John Lateran (formally named the "Major Papal, Patriarchal and Roman Archbasilica Cathedral of the Most Holy Savior and Saints John the Baptist and the Evangelist in Lateran, Mother and Head of All Churches in Rome and in the World", and commonly known as the Lateran Basilica or Saint John Lateran)[c] is the Catholic cathedral of the Diocese of Rome in the city of Rome, and serves as the seat of the bishop of Rome, the pope. The archbasilica lies outside of Vatican City proper, which is located approximately four kilometres (2+1⁄2 miles) northwest. Nevertheless, as properties of the Holy See, the archbasilica and its adjoining edifices enjoy an extraterritorial status from Italy, pursuant to the terms of the Lateran Treaty of 1929.[a] Dedicated to the Christ, in honor of John the Baptist and John the Evangelist, the place name, Laterano (Lateran) comes from an ancient Roman family (gens), whose palace (domus) grounds occupied the site; the adjacent Lateran Palace was the primary residence of the pope until the Middle Ages.
The church is the oldest and highest ranking of the four major papal basilicas as well as one of the Seven Pilgrim Churches of Rome, holding the unique title of "archbasilica". Founded in 324, it is the oldest public church in the city of Rome, and the oldest basilica of the Western world.[1] It houses the cathedra of the Roman bishop,[2][3] and has the title of ecumenical mother church of the Catholic faithful. The building deteriorated during the Middle Ages and was badly damaged by two fires in the 14th century. It was rebuilt in the late 16th century during the reign of Pope Sixtus V. The new structure's interior was renovated in the late 17th century, and its façade was completed in 1735 under Pope Clement XII.
The current rector is Cardinal Archpriest Angelo De Donatis, Vicar General for the Diocese of Rome.[4] The president of the French Republic, currently Emmanuel Macron, is ex officio the "First and Only Honorary Canon" of the archbasilica, a title that the heads of state of France have possessed since King Henry IV.
The large Latin inscription on the façade reads: Clemens XII Pont Max Anno V Christo Salvatori In Hon SS Ioan Bapt et Evang. This abbreviated inscription translates as: "The Supreme Pontiff Clement XII, in the fifth year [of his Pontificate, dedicated this building] to Christ the Savior, in honor of Saints John the Baptist and [John] the Evangelist".[5] The inscription indicates, with its full title (see below), that the archbasilica was originally dedicated to Christ the Savior and, centuries later, rededicated in honor of Saint John the Baptist and Saint John the Evangelist. Christ the Savior remains its primary dedication, and its titular feast day is 6 August, the Transfiguration of Christ. As the cathedral of the pope as bishop of Rome, it ranks superior to all other churches of the Catholic Church, including Saint Peter's Basilica.
Name
The archbasilica's Latin name is Archibasilica Sanctissimi Salvatoris ac Sancti Ioannis Baptistae et Ioannis Evangelistae ad Lateranum,[6] which in English is the Archbasilica of the Most Holy Savior and Saints John the Baptist and John the Evangelist at the Lateran, and in Italian Arcibasilica [Papale] del Santissimo Salvatore e Santi Giovanni Battista ed Evangelista in Laterano.[4]
History
Lateran Palace
Main article: Lateran Palace
The archbasilica stands over the remains of the Castra Nova equitum singularium, the "New Fort of the Roman imperial cavalry bodyguards". The fort was established by Septimius Severus in AD 193. Following the victory of Emperor Constantine the Great over Maxentius (for whom the Equites singulares augusti, the emperor's mounted bodyguards had fought) at the Battle of the Milvian Bridge, the guard was abolished and the fort demolished. Substantial remains of the fort lie directly beneath the nave.
The remainder of the site was occupied during the early Roman Empire by the palace of the gens Laterani. Sextius Lateranus was the first plebeian to attain the rank of consul, and the Laterani served as administrators for several emperors. One of the Laterani, Consul-designate Plautius Lateranus, became famous for being accused by Nero of conspiracy against the Emperor. The accusation resulted in the confiscation and redistribution of his properties.
The Lateran Palace fell into the hands of the Emperor when Constantine the Great married his second wife Fausta, sister of Maxentius. Known by that time as the Domus Faustae or "House of Fausta", the Lateran Palace was eventually given to the Bishop of Rome by Constantine the Great during the pontificate of Pope Miltiades,[7] in time to host a synod of bishops in 313 that was convened to challenge the Donatist schism, declaring Donatism to be heresy. The palace basilica was converted and extended, becoming the residence of Pope Sylvester I, eventually becoming the Cathedral of Rome, the seat of the Popes as the Bishops of Rome.[8]
Early Church
Pope Sylvester I presided over the official dedication of the archbasilica and the adjacent Lateran Palace in 324, changing the name from Domus Fausta to Domus Dei ("House of God"), with a dedication to Christ the Savior (Christo Salvatori). When a cathedra became a symbol of episcopal authority, the papal cathedra was placed in its interior, rendering it the cathedral of the Pope as Bishop of Rome. When Gregory the Great sent the Gregorian mission to England under Augustine of Canterbury, some original churches in Canterbury took the Roman plan as a model, dedicating a church both to Christ as well as one to Saint Paul, outside the walls of the city. The church name "Christ Church", so common for churches around the world today in Anglophone Anglican contexts, originally came from this Roman church, central to pre-medieval Christian identity.[citation needed]
The anniversary of the dedication of the church has been observed as a feast since the 12th century. In the General Roman Calendar of the Catholic Church, 9 November is the feast of the Dedication of the (Arch)Basilica of the Lateran (Dedicatio Basilicae Lateranensis), referred to in older texts as the "Dedication of the Basilica of the Most Holy Savior".[citation needed]
The Middle Ages
On the archbasilica's front wall between the main portals is a plaque inscribed with the words SACROS LATERAN ECCLES OMNIUM VRBIS ET ORBIS ECCLESIARVM MATER ET CAPUT ("Most Holy Lateran Church, mother and head of all the churches in the city and the world"); a visible indication of the declaration that the basilica is the "mother church" of all the world. In the twelfth century the canons of the Lateran claimed that the high altar housed the Ark of the Covenant and several holy objects from Jerusalem. The basilica was thus presented as the Temple of the New Covenant.[1] Archived 24 December 2019 at the Wayback Machine
The archbasilica and Lateran Palace were re-dedicated twice. Pope Sergius III dedicated them in honor of Saint John the Baptist in the 10th century, occasioned by the newly consecrated baptistry of the archbasilica. Pope Lucius II dedicated them in honor of John the Evangelist in the 12th century. Thus, Saint John the Baptist and Saint John the Evangelist became co-patrons of the archbasilica, while the primary Titular is still Christ the Savior, as the inscription in the entrance indicates and as is traditional for patriarchal cathedrals. Consequently, the archbasilica remains dedicated to the Savior, and its titular feast is the Feast of the Transfiguration of Christ on 6 August. The archbasilica became the most important shrine of the two Saint Johns, albeit infrequently jointly venerated. In later years, a Benedictine monastery was established in the Lateran Palace, and was devoted to serving the archbasilica and the two saints.[citation needed]
Every pope, beginning with Pope Miltiades, occupied the Lateran Palace until the reign of the French Pope Clement V, who in 1309 transferred the seat of the papacy to Avignon, a papal fiefdom that was an enclave in France. The Lateran Palace has also been the site of five ecumenical councils (see Lateran councils).[citation needed]
https://en.wikipedia.org/wiki/Archbasilica_of_Saint_John_Lateran#Lateran_Palace
What is the difference between the Catholic religion and The Church of Jesus Christ of Latter-day Saints?
Rome Temple
March 28, 2022
Education, Rome
by Mattie Guthrie
As a member of The Church of Jesus Christ of Latter-Day Saints, I often get asked about the differences and similarities between our faith and others. In this article, we’ll explore some of the main differences and similarities that I’ve noticed between The Church of Jesus Christ of Latter-day Saints and the Catholic religion.
Although many religions have significant differences, we shouldn’t let these differences keep us from being united. I love my Catholic friends! We are all brothers and sisters, children of our loving Heavenly Father. If you have any more questions or insights, please contact us!
1. First of all, we are both Christians!
From what I understand, both churches believe in Christ as their saving Redeemer! However, Latter-day Saints believe that Heavenly Father, Jesus Christ, and the Holy Ghost are three separate beings, but one in purpose. The Catholic Church believes in the Trinity, which are these three beings, but only as one person. As far as I understand, Catholics believe that Jesus Christ has all power, as well, but is a spirit and does not have a physical body.
2. Baptism
Members of The Church of Jesus Christ of Latter-day Saints can be baptized at age 8 and older. We perform baptisms only by full immersion in the water by a male figure in the Church, who is a worthy holder of the priesthood, or the power and authority of God, followed by giving the gift of the Holy Ghost to whoever was baptized.
As I can understand, members of the Catholic Church can be baptized at any age by way of sprinkling, pouring, or full immersion in the water, done by a Priest.
3. Scriptures
As far as I understand, the Catholic Church believes in the Bible as the only collection of true ancient accounts involving Jesus Christ, his prophets, and apostles. It takes place in the Middle East, ancient Europe, and Egypt.
As members of The Church of Jesus Christ of Latter-day Saints, we also believe in the Bible, as far as it is translated correctly. We believe the Book of Mormon to be another true testament of Jesus Christ and to be a companion scripture to the Bible that contains the fullness of the Gospel of Jesus Christ. Members of The Church of Jesus Christ of Latter-day Saints believe the Book of Mormon to be an account of the people in the ancient Americas following their migration from the Middle East and the experiences they had as followers of Jesus Christ.
4. Personal Revelation and Church leaders
The leader of the Catholic Church is currently Pope Francis. According to Catholic belief, the Pope holds the power of God that was given to St. Peter by Jesus Christ. Members of the Catholic faith, as far as I have understood, believe that receiving additional revelation to govern the entire Catholic faith ceased with the deaths of the ancient apostles. “All subsequent revelations conferred by God are known as private revelations, for the reason that they are not directed to the whole Church but are for the good of individual members alone” (Catholic.com). In the Catholic Church, as far as I can understand, revelation can still be received from God, but additional doctrine can no longer be received to govern the faith as a whole.
Members of The Church of Jesus Christ of Latter-day Saints believe that after Jesus and His apostles (such as Peter and Paul) were killed, four critical parts of the Gospel of Jesus Christ were removed from the Earth: prophets, apostles, the power, and authority of God (known as the priesthood), and revelation (known as inspiration and information from God). These four essential parts began to be restored again to the Earth in 1820, starting with a vision that a young farm boy named Joseph Smith had.
Joseph Smith, according to his own account, prayed to know which church was true and was visited by Heavenly Father and Jesus Christ, who appeared to him as two separate beings who both had bodies of flesh and bone. Under the direction of Heavenly Father over many years, Joseph was prepared and prepared others to receive the priesthood after receiving visitations of heavenly messengers, including John the Baptist, and Peter, James, and John.
With the priesthood and under God’s inspiration, Joseph and others we believe were called by God helped restore apostles, prophets, and ongoing revelation to the earth again. This led to the translation of the Book of Mormon, a record of the inhabitants in the Americas that testifies of the divinity of Jesus Christ. From Joseph Smith’s own account, Moroni, one of the prophets in the Book of Mormon appeared to Joseph and showed him where to find the record, written on gold plates, which Joseph later translated by the power and gift of God.
Due to these four central parts of the Restored Gospel of Jesus Christ being restored (prophets, apostles, the priesthood, and revelation), members of the Church believe that the same Church that Jesus Christ established anciently is on the Earth once again. We believe that we have living prophets and apostles who have the same authority Christ gave to his apostles anciently. Our living prophet is Russell M. Nelson who, Church members believe, receives guidance from Heavenly Father. Members of The Church of Jesus Christ of Latter-day Saints also believe that all can receive personal revelation for themselves, but that only the prophet can receive revelation to govern the entire body of the Church.
5. The Sacrament
The main reason why members of The Church of Jesus Christ of Latter-day Saints go to church is to take the Sacrament. We do this every Sunday with the bread and water that has been blessed by two worthy men who hold the priesthood. The bread and water represent the body and blood of Christ. We remember Him and try to be more like Him every week.
To my knowledge, the Catholic Church has seven Sacraments: baptism, confirmation, Eucharist (the partaking of the bread and wine), penance (confession, repenting), anointing the sick, marriage, and being ordained a bishop, priest, or deacon. Both faiths perform these acts to help them come closer to Christ. In the Catholic faith, partaking of the bread and wine can be done every day, if asked, and is given and blessed by a Priest or Bishop.
While reading, you probably noticed that there are lots of similarities! Although many religions have significant differences, we shouldn’t let these differences keep us from being united. I love my Catholic friends. We are all brothers and sisters, children of our loving Heavenly Father. Thank you so much for reading and don’t forget: GOD LOVES YOU!!
https://tempiodiroma.org/what-is-the-difference-between-the-catholic-religion-and-the-church-of-jesus-christ-of-latter-day-saints/
Mormon President and Pope Francis meet for the first time, after decades of hidden diplomacy
The two leaders met for 33 minutes at the Vatican and exchanged gifts, the day before Russell M. Nelson was due to dedicate the first Mormon temple in Rome
Michelle Boorstein Sunday 10 March 2019 20:38 GMT
https://www.independent.co.uk/news/world/europe/pope-mormon-leader-meeting-rome-vatican-lds-church-latterday-saints-a8816421.html
5 children among 8 dead in Utah murder-suicide after wife sought divorce, officials say
Updated on: January 5, 2023 / 5:26 PM EST / CBS/AP
https://www.cbsnews.com/news/enoch-utah-eight-family-members-five-kids-shot-dead-at-home/
How the Murder of a Utah Family Sparked Another Online Battle Over Mormonism
“So many men knew about this … I’m so f—ing furious.”
By Haley Swenson
Jan 20, 2023 5:21 PM
https://slate.com/human-interest/2023/01/michael-haight-murders-mormon-obituary-gofundme.html
“Whoso sheddeth man’s blood, by man shall his blood be shed.”
That is the law of God as laid down in the beginning; that if a man shall shed blood, by man shall his blood be shed. Why? Because the blood is the life of the flesh, and is the only atonement a man can make for killing another. A murderer, by the shedding of his blood, may make some atonement for his sin; but he cannot come forth and inherit an exaltation in eternal life, he must be content with a less degree of glory. Still, as Brother Brigham taught, there is a chance for some men who have committed this great transgression if their blood be shed, and there are others who, even if they were willing to have their blood shed, could not obtain forgiveness for their transgressions. You can read about this in the revelation on celestial marriage. (Doctrine and Covenants, Sec. cxxxii,par. 26-7.) They are those who have not only been baptized into the Church of Christ, received the power of the Holy Spirit and been enlightened from on high, but have been in the most sacred places on the earth, ordained of God by His holy law, and have made special covenants in relation to that and other sins; they have been specially enlightened ; they have gone from step to step, from grace to grace, from knowledge to knowledge, and have had keys of power placed in their hands whereby, if they are faithful, they may climb to the highest pinnacle of honor and glory in the presence of our Heavenly Father, and then they turn round and commit this great transgression, the shedding of innocent blood. For them there is no forgiveness. They will be banished from the presence of God; they cannot inherit the glory which was sealed upon them, however repentant they may be; they cannot come up in the first resurrection and enter into their exaltation; but they must be cast out from the presence of God and have the everlasting penalty pronounced,
“Depart from me ye workers of iniquity.”
They will be banished from the presence of God,, which is spiritual destruction, that spiritual death which is called the “second death.”
But, there are other persons who by making thisitonement may obtain redemption—persons that have not advanced to this degree of knowledge in understanding, and whose sins are not of so* heinous a nature. Because sin is guaged by the light of the individual. The depth of man’s infamy is guaged by the degree of his light and is opportunity. He that knows much is expected to do much. Of him that knows but little, only little is expected. If a man has great light and he sins he is the greater sinner. I have heard people argue that all sin is the result of ignorance. Well, it is just the other way. Sin is rather the result of knowledge ; because a man cannot sin without some light. An idiot cannot sin, because he is responsible. It takes a responsible being to do responsible wrong. The more responsible a man is, the greater wrong he does if he commits transgression.
The greater a man’s light is, the greater is sin. The greater the light, the greater the condemnation for doing wrong. That is based upon the eternal principle of justice. From this, then, it would seem that if a man commits a sin unto death there is no redemption : if not unto death, and he pays the penalty, there is for him a chance of salvation.
This divine law for shedding the blood of a murderer has never been repealed. It is a law given by the Almighty and not abrogated in the Christian faith. It stands on record for all time that a murderer shall have his blood shed. He that commits murder must be slain. “Whoso sheddeth man’s blood, by man shall his blood be shed.” I know there are some benevolent and I philanthropic people in these times who think that capital punishment ought to be abolished.
Yet I think the Lord knows better than they. Their law He has ordained will have the best results to mankind in general.
Well, is there any other sin that a man may commit which is worthy of death? I think there is. I will refer you to one in the Book of Leviticus, 20th chapter and 10th verse:
“And the man that committeth adultery with another man’s wife, even he that committeth adultery with his neighbor’s wife, the adulterer and; the adulteress shall surely be put to death.”
That was the law of God in the days of Moses. It was the law of God previous to the days of Moses, as you will find by reference to the Book of 1 Genesis. It has been a law of God from the beginning. Some people have an idea that Jesus.
Christ did away with that law, and they bring up the case of the woman that had been taken in transgression. The object of the Pharisees in bringing the woman to the Savior was that they might catch Him in some way. You will find by a reading the history of Jesus Christ’s ministry on the earth that it was then as it is to-day—snares are all the time being laid to catch the servants of God. They tried to entrap Him in many ways but He was able to meet them with the wisdom of the Great God ; for the Spirit of God was given to Him without measure. The woman they brought to Him was taken in this great transgression. The Pharisees knew the law -of Moses was that she should be put to death. They inquired what Jesus had to say. He stooped down and thought a little while, then wrote with His finger on the ground and exclaimed, “Let him that is without sin cast the first stone !
”The Pharisees looked at each other and finally they slipped away. Why ? Because that was “an evil and adulterous generation.’’
Those self-righteous hypocrites were guilty of the transgression themselves, and the person to inflict the penalty justly, had to be one who was not guilty; for how could one such sinner rightly inflict the penalty upon another? Jesus Christ’s words smote them to the heart, and they slunk off and left the woman standing there. Did the sinner go free? Did Jesus say the law ought not to be inflicted? No. He asked: “Woman, where are thine accusers ?” They were gone. “Neither do I accuse thee.” It must be remembered that there must be accusers as well as judges. Jesus set a pattern which judges in these times would do well to follow. He did not act as an attorney for the prosecution or as a witness against the accused as well as a judge to pronounce the sentence. “Woman, where are those thine accusers ? * * *
Neither do I condemn thee: go, and sin no more.” pages 26-27
Blood atonement, as taught by leading elders of the Church of Jesus Christ of Latter-day Saints : an address delivered in the Twelfth Ward assembly hall, Salt Lake City, October 12, 1884 (archive.org)
Blood atonement, as taught by leading elders of the Church of Jesus Christ of Latter-day Saints : an address delivered in the Twelfth Ward assembly hall, Salt Lake City, October 12, 1884 (archive.org)
"The friendliness of the Mormons towards Catholics is attributed to their appreciation that their settlement in the great Salt Lake Valley is due to having been directed to it by Fr. Pierre Jean de Smet, the great Jesuit missionary and explorer, who met and was entertained by Brigham Young in Council Bluffs, while the Mormons were on their trek West. Writing to his nephew, Fr. de Smet said: "They asked me a thousand questions about the regions I had explored, and the valley I have just described to you, pleased them greatly from the account I gave of it. Was that what determined them to settle there? I would not dare affirm it. They are there!"
https://web.archive.org/web/20151020074727/http://www.catholictradition.org:80/Tradition/goldstein70.htm
"The Church of Jesus Christ of Latter-day Saints, informally known as the LDS Church or Mormon Church, is a nontrinitarian Christian church that considers itself to be the restoration of the original church founded by Jesus Christ."
https://en.wikipedia.org/wiki/The_Church_of_Jesus_Christ_of_Latter-day_Saints
416 Finally, those means that are proposed by our holy father Saint Ignatius in Part X of the Constitutions for the preservation and development not only of the body or exterior of the Society but also of its spirit, and for the attainment of the objective it seeks, which is to aid souls to reach their ultimate and supernatural end, [10] are to be observed eagerly and diligently by all, with a truly personal sense of responsibility for its increase and development, for the praise and service of our God and Lord Jesus Christ, and the help of souls. [11]
L. D. S. "
The Constitutions of the Society of Jesus and Their Complementary Norms
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"[593] 8. 1For the same reason, and to avoid occasions of unrest foreign to our profession, and also the better to preserve the peace and benevolent relations with all unto the greater glory of God, 2no professed or coadjutor or scholastic of the Society will consent to be interrogated in criminal trials or even in civil trials [E] (unless he is compelled to do so by someone who can oblige him under sin), without permission of the superior. 3The superior will not give the permission except in the trials which touch upon the Catholic religion, or in other pious cases which are favorable to one party in such a way that they do not do damage to another. [27] 4For it is proper to our Institute to serve all in our Lord without offense to anyone, as far as this is possible."
The Constitutions of The Society of Jesus and Their Complimentary Norms
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The Mountain Meadows Massacre (September 7–11, 1857) was a series of attacks during the Utah War that resulted in the mass murder of at least 120 members of the Baker–Fancher emigrant wagon train.[1][a] The massacre occurred in the southern Utah Territory at Mountain Meadows, and was perpetrated by settlers from the Church of Jesus Christ of Latter-day Saints (LDS Church) involved with the Utah Territorial Militia (officially called the Nauvoo Legion) who recruited and were aided by some Southern Paiute Native Americans.[2] The wagon train, made up mostly of families from Arkansas, was bound for California, traveling on the Old Spanish Trail that passed through the Territory.
After arriving in Salt Lake City, the Baker–Fancher party made their way south along the Mormon Road, eventually stopping to rest at Mountain Meadows. As the party was traveling west there were rumors about the party's behavior towards Mormon settlers and war hysteria towards outsiders was rampant as a result of a military expedition dispatched by President Buchanan, and Territorial Governor Brigham Young's declaration of martial law in response.[3][4][5] While the emigrants were camped at the meadow, local militia leaders, including Isaac C. Haight and John D. Lee, made plans to attack the wagon train. The leaders of the militia, wanting to give the impression of tribal hostilities, persuaded Southern Paiutes to join with a larger party of militiamen disguised as Native Americans in an attack. During the militia's first assault on the wagon train, the emigrants fought back, and a five-day siege ensued. Eventually, fear spread among the militia's leaders that some emigrants had caught sight of the white men, likely discerning the actual identity of a majority of the attackers. As a result, militia commander William H. Dame ordered his forces to kill the emigrants. By this time, the emigrants were running low on water and provisions, and allowed some members of the militia – who approached under a white flag – to enter their camp. The militia members assured the emigrants they were protected, and after handing over their weapons, the emigrants were escorted away from their defensive position. After walking a distance from the camp, the militiamen, with the help of auxiliary forces hiding nearby, attacked the emigrants. The perpetrators killed all the adults and older children in the group, in the end sparing only seventeen young children under the age of seven.[a]
Following the massacre, the perpetrators buried some of the remains but ultimately left most of the bodies exposed to wild animals and the climate. Local families took in the surviving children, with many of the victims' possessions and remaining livestock being auctioned off. Investigations, which were interrupted by the American Civil War, resulted in nine indictments in 1874. Of the men who were indicted, only John D. Lee was tried in a court of law. After two trials in the Utah Territory, Lee was convicted by a jury, sentenced to death, and executed by firing squad on March 23, 1877.
Historians attribute the massacre to a combination of factors, including war hysteria about a possible invasion of Mormon territory and Mormon teachings against outsiders, which were part of the Mormon Reformation period. Scholars debate whether senior leadership in Mormonism, including Brigham Young, directly instigated the massacre or if responsibility for it lay only with the local leaders in southern Utah.
https://en.wikipedia.org/wiki/Mountain_Meadows_Massacre
"14We ought to act on the principle that everyone who lives under obedience should let himself be carried and directed by Divine Providence through the agency of the superior 15as if he were a lifeless body, which allows itself to be carried to any place and treated in any way; or an old man s staff, which serves at any place and for any purpose in which the one holding it in his hand wishes to employ it. 16For in this way the obedient man ought joyfully to employ himself in any task in which the superior desires to employ him in aid of the whole body of the religious order; 17and he ought to hold it certain that by so doing he conforms himself with the divine will more than by anything else he could do while following his own will and different judgment.[3]"
page 221
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"The choice made by General Congregation 32 concerning the mission of the Society in today s world as the service of faith, of which the promotion of justice is an absolute requirement, must give new vigor to our formation, so that it may respond to the requirements of evangelization in a world that is often infected by atheism and injustices,[5] and may equip our members for entering into dialogue with people and meeting the cultural problems of our times.[6]" The Constitutions of The Society of Jesus and Their Complimentary Norms
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"§2. This solidarity with the body of the Society ought to take precedence over any other loyalties (those binding a man to any type of institution, within or outside the Society). I t ought to mark any other commitment, transforming it thereby into a mission. For a mission as such is bestowed by the Society through the superior and is always subject to its review. The Society can confirm or modify it as the greater service of God may require.[40]"
The CONstitutions of The Society of Jesus and Their Complimentary Norms
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"Historical Institute of the Society of Jesus: a ROMAN work of the entire Society, 304 §2"
The Constitutions of the Society of Jesus and Their Complementary Norms
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180 Unless there are evident considerations suggesting the contrary, provincials should encourage those communities which, in union and charity with the rest of the province, choose to practice a stricter poverty or to live among the poor, serving them and sharing something of their experience,[87] in such a way that these communities may be a visible sign of the application of our option for the poor and thus may contribute by means of fraternal exchange to increasing the social sensitivity of the province. Moreover, it is recommended to all our members that in accord with the constant tradition of the Society, they have at least some ministry with the poor.[88]
The Constitutions of the Society of Jesus and Their Complimentary Norms
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PART VI 1THE PERSONAL LIFE OF THOSE ALREADY ADMITTED AND INCORPORATED INTO THE BODY OF THE SOCIETY
SECTION 1: THE APOSTOLIC CHARACTER OF OUR VOWS IN GENERAL
143 §1. Our consecration by profession of the evangelical counsels, by which we respond to a divine vocation, is at one and the same time the following of Christ poor, virginal, and obedient and a rejection of those idols that the world is always prepared to adore, especially wealth, pleasure, prestige, and power. Hence, our poverty, chastity, and obedience ought visibly and efficaciously to bear witness to this attitude, whereby we proclaim the evangelical possibility of a certain communion among men and women that is a foretaste of the future kingdom of God.[1]
§2. Our religious vows, while binding us, also set us free:
free, by our vow of poverty, to share the life of the poor and to use whatever resources we may have, not for our own security and comfort, but for service;
free, by our vow of chastity, to be men for others, in friendship and communion with all, but especially with those who share our mission of service;
free, by our vow of obedience, to respond to the call of Christ as made known to us by him whom the Spirit has placed over the Church, and to follow the lead of all our superiors.[2] [1] See GC 32, d. 4, no. 16; see GC 31, d. 16, no. 4; d. 17, no. 2; d. 18, no. 3. [2] GC 32, d. 2, no. 20. 215
The Constitutions of The Society of Jesus and Their Complimentary Norms
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Carson Lodge #1 is the home of Carson Cities Freemasons. This is a fraternal organization with over 4 million members nation wide. The goal of this organization is to create a moral center where all men are brothers. This is an open chapter looking for all men that are willing to be apart of something bigger than themselves. If you are interested in applying, reach out to any member of this chapter for more information.
113 E Washington St, Carson City, NV 89701
https://www.carson1.com/
In 1754, near Paris, Chevalier de Bonneville established the Chapter of Clermont. The Chapter resided in the College of Jesuits of Clermont, hence the name. It is said to have been created to honor the Duc de Clermont, then Grand Master of the English Grand Lodge of France.
The Chapter of Clermont was a “Chapter of the Advanced Degrees” and initially entailed six degrees and was later extended to 25 known degrees. The six initial degrees were 1˚, 2˚ and 3˚ St John’s Masonry, 4˚ Knight of the Eagle, 5˚ Illustrious Knight or Templar, 6˚ Sublime Illustrious Knight.
Interestingly enough historically, prior to the time of the Rite’s creation, James II had been in residence at Clermont in exile from Britain from 1688 to his death in 1701. As noted by German Masonic historian, Lenning… “whilst in exile, James II residing at the Jesuit College of Clermont in France, allowed his closest associates to fabricate certain degrees in order to extend their political views.” Lenning believed this to have been an attempt on the part of James and his associates to regain control of the British throne for the House of Stuart. If Lenning is right, this places the origins of the “Rite of Perfection” in the hands of James II and the Jacobite (Stuart) Freemasons who at the time were in exile from Great Britain throughout France and Italy. Lenning also contends that these degrees were introduced into French Freemasonry under the name of the Clermont System.
web.archive.org/web/20190615041607/http://www.traversecityscottishrite.com/scottish-rite-history.html
The Scottish Rite in Italy
The SC of Italy, that today is denominated “the Supreme Council SS.GG.II.GG. of the 3 rd and Last Level of the Free Ancient and Accepted Scottish Rite for the Italian Jurisdiction – Grand Orient of Italy – Palazzo Giustiniani” as shown in a manuscript handed down as the Verbal of the Foundation, also called the “Seal of Foundation” which was founded and installed ritually in Milan on March16th 1805 by the Count Alexandre Francois Auguste De Grasse Tilly S.G.C. of the SC of France (1804), duly assisted by the French and Italian Brothers, with Licenses conferred by the SC Mother of the World of Charleston. The SC of Italy was a direct emanation of this Ritual Body.
In the same constitutional act of the SC of Italy, it is formally declared that it “creates and constitutes by its sovereign authority a General Grand Lodge in Italy under the name of G.O. Ancient and Accepted Scottish Rite“. The Grand Orient of Italy, thus founded, was ritually installed on June 20th 1805 by the same founders of the SC of the Ancient and Accepted Scottish Rite.
The SC of Italy with headquarters in Milan, had jurisdiction only in the territory of the Italian Kingdom and the Sovereign Grand Commander was the Vice King Eugenio Beauharnais.
Subsequently, on the not yet unified Italian territory, other SS.CC ‘s were formed among which (in Naples) a SC called of the two Sicilies (1809), a SC of Palermo (1860), a SC of Naples (1860). Following the unification of Italy initially a SC was formed with the fusion of the SC Milan with that of Turin (1862), then with the transfer of the capital to Florence another SC of this city (1864) was formed. A further SC was established in 1870 in Rome, permanent Capital of the Kingdom. Following numerous agreements and with much difficulty, the unification between the various SS.CC in a single SC of Italy was achieved with headquarters in Rome.
From a schism which occurring 1908, a second SC was born called “Piazza del Gesù” which since 1912 was recognized by many SS.CC. of the world opposed to that of 2Palazzo Giustiniani”. The fascist period, during which all Masonic activity in Italy was prohibited, actually eliminated the problem of this atypical duplication between the historical continuity and the possession of recognition of the various Jurisdictions.
The separation between the Jurisdictions of the Grand Orient of Italy and the SC was sanctioned in 1922. The conference of Paris of the SS.CC. of the world, held in 1929, authorized this principle for all the SS.CC.
Upon recommencement of Masonic activity in 1943, after the failures of unification attempts, those who possessed the Supreme Level of the Ancient and Accepted Scottish Rite, formed two SS.CC. of “Palazzo Giustiniani” and “Piazza del Gesù”.
From 1960 to 1973, the residual incomprehension between the two historical blocks of Italian Masonry were settled. Since then, in spite of other efforts of schism, in particular that of 1977 which failed owing to the loyalty of the Scottish Brothers of Italy and the wisdom of SS.CC. of the rest of the world, the SC of “Palazzo Giustiniani” represents the regularity for 54 Supreme Councils in the world.
https://www.ritoscozzese.it/en/rsaa/history/
Isis, one of the most important goddesses of ancient Egypt. Her name is the Greek form of an ancient Egyptian word for “throne.”
Isis was initially an obscure goddess who lacked her own dedicated temples, but she grew in importance as the dynastic age progressed, until she became one of the most important deities of ancient Egypt. Her cult subsequently spread throughout the Roman Empire, and Isis was worshipped from England to Afghanistan. She is still revered by pagans today. As mourner, she was a principal deity in rites connected with the dead; as magical healer, she cured the sick and brought the deceased to life; and as mother, she was a role model for all women.
Isis had strong links with Egyptian kingship, and she was most often represented as a beautiful woman wearing a sheath dress and either the hieroglyphic sign of the throne or a solar disk and cow’s horns on her head. Occasionally she was represented as a scorpion, a bird, a sow, or a cow. There are no references to Isis before the 5th dynasty (2465–2325 BCE), but she is mentioned many times in the Pyramid Texts (c. 2350–c. 2100 BCE), in which she offers assistance to the dead king. Later, as ideas of the afterlife became more democratic, Isis was able to extend her help to all dead Egyptians.
The priests of Heliopolis, followers of the sun god Re, developed the myth of Isis. This told that Isis was the daughter of the earth god Geb and the sky goddess Nut and the sister of the deities Osiris, Seth, and Nephthys. Married to Osiris, king of Egypt, Isis was a queen who supported her husband and taught the women of Egypt how to weave, bake, and brew beer. But Seth was jealous, and he hatched a plot to kill his brother. Seth trapped Osiris in a decorated wooden chest, which he coated in lead and threw into the Nile. The chest had become Osiris’s coffin. With his brother vanished, Seth became king of Egypt. But Isis could not forget her husband, and she searched everywhere for him until she eventually discovered Osiris, still trapped in his chest, in Byblos. She brought his body back to Egypt, where Seth discovered the chest and, furious, hacked his brother into pieces, which he scattered far and wide. Transforming into a bird, and helped by her sister, Nephthys, Isis was able to discover and reunite the parts of her dead husband’s body—only his penis was missing. Using her magical powers, she was able to make Osiris whole; bandaged, neither living nor dead, Osiris had become a mummy. Nine months later Isis bore him a son, Horus. Osiris was then forced to retreat to the underworld, where he became king of the dead.
Isis hid with Horus in the marshes of the Nile delta until her son was fully grown and could avenge his father and claim his throne. She defended the child against attacks from snakes and scorpions. But because Isis was also Seth’s sister, she wavered during the eventual battle between Horus and Seth. In one episode Isis took pity on Seth and was in consequence beheaded by Horus (the beheading was reversed by magic). Eventually she and Horus were reconciled, and Horus was able to take the throne of Egypt.
Isis was the perfect traditional Egyptian wife and mother—content to stay in the background while things went well, but able to use her wits to guard her husband and son should the need arise. The shelter she afforded her child gave her the character of a goddess of protection. But her chief aspect was that of a great magician, whose power transcended that of all other deities. Several narratives tell of her magical prowess, far stronger than the powers of Osiris and Re. She was frequently invoked on behalf of the sick, and, with the goddesses Nephthys, Neith, and Selket, she protected the dead. Isis became associated with various other goddesses, including Bastet, Nut, and Hathor, and thus her nature and her powers became increasingly diverse. Isis became known, like other fierce goddesses in the Egyptian pantheon, as the “Eye of Re” and was equated with the Dog Star, Sothis (Sirius).
The first major temple dedicated to Isis was built by the Late Period king Nectanebo II (360–343 BCE) at Behbeit el-Hagar, in the central Nile delta. Other important temples, including the island temple of Philae, were built during Greco-Roman times when Isis was dominant among Egyptian goddesses. Several temples were dedicated to her in Alexandria, where she became the patron of seafarers. From Alexandria her cult spread to Greece and Rome. Images of Isis nursing the baby Horus may have influenced the early Christian artists who depicted the Virgin Mary with the baby Jesus.
https://www.britannica.com/topic/Isis-Egyptian-goddess
The use of the title "Mary, Queen of the Universe" is drawn from section 59 of Lumen gentium, the Dogmatic Constitution on the Church issued in 1964 by the Second Vatican Council, which stated: "Finally, the Immaculate Virgin, preserved free from all guilt of original sin, on the completion of her earthly sojourn, was taken up body and soul into heavenly glory, and exalted by the Lord as Queen of the universe, that she might be the more fully conformed to her Son, the Lord of lords and the conqueror of sin and death."[2] This usage could reflect Orlando's connection to nearby Cape Canaveral, the liftoff point for America's crewed space program, as spaceflight was likely the inspiration for the term. Cape Canaveral is part of the Diocese of Orlando.
In 2004, Archbishop Thomas Wenski petitioned the USCCB to ask for the Shrine to be elevated from a diocesan to a National Shrine. The petition was granted and “National” was added to the name.[1]
The National Conference of Catholic Bishops held their spring convocation here in 2008.[3] On July 17, 2009, Pope Benedict XVI declared the Shrine a minor basilica because of its ministry to the estimated half million pilgrims and tourists.[4]
Facts
The fourteen aisle windows are entitled "The Magnificat Windows"
It also ministers to Catholic workers at Walt Disney World and Universal Orlando Resort.
It is the nearest Catholic church to Walt Disney World.
The Outdoor Chapel features a bronze sculpture of the Mother and Child by Jerzy Kenar
The Museum displays Church art from around the world
The Shrine contains an 8-foot-tall (2.4 m) sculpture featuring Mary and Baby Jesus bearing the same name "Mary, Queen of the Universe" sculpted by Jill Burkee of white marble from Carrara, Italy.
In 2015, Bishop John Noonan designated the central door as a Holy Door as part of the celebration of the Extraordinary Jubilee of Mercy, and opened it on December 13.[5]
Rectors of the Basilica
Msgr. F. Joseph Harte, 1975 - 2007
Fr. Edward McCarthy, 2007-2011
Fr. Paul Henry, 2011 - 2020
Fr. Robert Webster, 2020 - 2022
Fr. Anthony Aarons, 2022-
https://en.wikipedia.org/wiki/Basilica_of_Mary,_Queen_of_the_Universe
The Thirty Years' War[j] was one of the longest and most destructive conflicts in European history, lasting from 1618 to 1648. Fought primarily in Central Europe, an estimated 4.5 to 8 million soldiers and civilians died as a result of battle, famine, or disease, while parts of present-day Germany reported population declines of over 50%.[19] Related conflicts include the Eighty Years' War, the War of the Mantuan Succession, the Franco-Spanish War, the Torstenson War, the Dutch-Portuguese War, and the Portuguese Restoration War.
The war was traditionally viewed as a continuation of the religious conflict initiated by the 16th-century Reformation within the Holy Roman Empire. The 1555 Peace of Augsburg attempted to resolve this by dividing the Empire into Catholic and Lutheran states, but over the next 50 years the expansion of Protestantism beyond these boundaries destabilised the settlement. However, while differences over religion and Imperial authority were important factors in causing the war, most contemporary commentators suggest its scope and extent were driven by the contest for European dominance between Habsburg-ruled Spain and Austria, and the French House of Bourbon.[20]
Its outbreak is generally traced to 1618,[k] when Emperor Ferdinand II was deposed as king of Bohemia and replaced by the Protestant Frederick V of the Palatinate. Although Imperial forces quickly suppressed the Bohemian Revolt, his participation expanded the fighting into the Palatinate, whose strategic importance drew in the Dutch Republic and Spain, then engaged in the Eighty Years' War. Rulers like Christian IV of Denmark and Gustavus Adolphus of Sweden also held territories within the Empire, giving them and other foreign powers an excuse to intervene. The result was to turn an internal dynastic dispute into a broader European conflict.
The first phase from 1618 until 1635 was primarily a civil war between German members of the Holy Roman Empire, with support from external powers. After 1635, the Empire became one theatre in a wider struggle between France, supported by Sweden, and Emperor Ferdinand III, allied with Spain. This concluded with the 1648 Peace of Westphalia, whose provisions included greater autonomy within the Empire for states like Bavaria and Saxony, as well as acceptance of Dutch independence by Spain. The conflict shifted the balance of power in favour of France, and set the stage for the expansionist wars of Louis XIV which dominated Europe for the next sixty years.
https://en.wikipedia.org/wiki/Thirty_Years%27_War
Jacobus Arminius (/ɑːrˈmɪniəs/; Dutch: Jakob Hermanszoon[a] ; 10 October 1560 – 19 October 1609) was a Dutch Reformed minister and theologian during the Protestant Reformation period whose views became the basis of Arminianism and the Dutch Remonstrant movement. He served from 1603 as professor in theology at the University of Leiden and wrote many books and treatises on theology.
Following his death, his challenge to the Reformed standard, the Belgic Confession, provoked ample discussion at the Synod of Dort, which crafted the five points of Calvinism in response to Arminius's teaching.
https://en.wikipedia.org/wiki/Jacobus_Arminius
The etymology of the Latin name Arminius is unknown, and confusion is further created by recent scholars who alternately referred to him as Armenus.[11] In his History, Marcus Velleius Paterculus calls him "Arminius, the son of Sigimer, a prince of the nation" and states he "attained the dignity of equestrian rank".[12] Due to Roman naming conventions of the time, it is likely Arminius is an adopted name granted to him upon citizenship or in any case not his Germanic name. The name instead appears to ultimately be of Etruscan origin, appearing as armne and armni on inscriptions found at Volaterrae.[1] According to another theory, that name was given to Arminius for his service in Armenia.[11]
The German translation of Arminius as the name Hermann dates from the 16th century, possibly first by Martin Luther.[13] In German, Arminius was traditionally distinguished as Hermann der Cherusker ("Hermann the Cheruscan") or Hermann der Cheruskerfürst ("Hermann the Cheruscan Prince"). Hermann etymologically means "Man of War", coming from the Old High German heri meaning "war" and man meaning "person" or "man".[14][15] This has also led to his English nickname "Herman the German."
https://en.wikipedia.org/wiki/Arminius
Martin
masc. proper name, from Latin Martinus, derivative of Mars (genitive Martis), Roman god of war (see Mars). In Elizabethan times, the parish of St. Martin-le-Grand in London was "celebrated as the resort of dealers in imitation jewellery" [OED].
https://www.etymonline.com/word/martin
Historical Institute of the Society of Jesus: a Roman work of the entire Society, 304 §2
The Constitutions of The Society of Jesus and Their Complimentary Norms
https://jesuitas.lat/uploads/the-constitutions-of-the-society-of-jesus-and-their-complementary-norms/Constitutions%20and%20Norms%20SJ%20ingls.pdf
Arminius (/ɑːrˈmɪniəs/; 18/17 BC–AD 21) was a chieftain of the Germanic Cherusci tribe who is best known for commanding an alliance of Germanic tribes at the Battle of the Teutoburg Forest in AD 9, in which three Roman legions under the command of general and governor Publius Quinctilius Varus were destroyed. His victory at Teutoburg Forest precipitated the Roman Empire's permanent strategic withdrawal from Germania Magna,[2] and modern historians regard it as one of Rome's greatest defeats.[3] As it prevented the Romanization of Germanic peoples east of the Rhine, it has also been considered one of the most decisive battles in history[4][5][6][7] and a turning point in human history.[8]
Born a prince of the Cherusci tribe, Arminius was part of the Roman-friendly faction of the tribe. He learned Latin and served in the Roman military, which gained him Roman citizenship, and the rank of eques. After serving with distinction in the Great Illyrian Revolt, he was sent to Germania to aid the local governor Publius Quinctilius Varus in completing the Roman conquest of the Germanic tribes. While in this capacity, Arminius secretly plotted a Germanic revolt against Roman rule, which culminated in the ambush and destruction of three Roman legions in the Teutoburg Forest.
In the aftermath of the battle, Arminius fought retaliatory invasions by the Roman general Germanicus in the battles of Pontes Longi, Idistaviso, and the Angrivarian Wall, and deposed a rival, the Marcomanni king Maroboduus. Germanic nobles, afraid of Arminius's growing power, assassinated him in 21. He was remembered in Germanic legends for generations afterwards.[9] The Roman historian Tacitus designated Arminius as the liberator of the Germanic tribes and commended him for having fought the Roman Empire to a standstill at the peak of its power.[9]
During the unification of Germany in the 19th century, Arminius was hailed by German nationalists as a symbol of German unity and freedom.[10] Following World War II, however, Arminius' significance diminished in Germany due to his association with militaristic nationalism; the 2,000th anniversary of his victory at the Teutoburg Forest was only lightly commemorated in Germany.[10]
https://en.wikipedia.org/wiki/Arminius
The Teutonic Cemetery (Italian: Campo Santo dei Teutonici e dei Fiamminghi, "Camposanto of the Teutons and the Flemish") is a burial site in Rome adjacent to St. Peter's Basilica. Burial is reserved for members of the Confraternity of Our Lady of the German Cemetery, which owns the cemetery.[1] It is a place of pilgrimage for many German-speaking pilgrims.
The cemetery lies entirely outside the borders of Vatican City; it is an extraterritorial property of the Holy See as designated under the Lateran Treaty of 1929.
History
Located where the Circus of Nero once stood, during the period of the Roman Empire, it was the site of the martyrdom of many of the early Christians of the city. The cemetery chapel of Our Lady of Sorrows marks the spot where St. Peter was killed.[2]
It is reported that Pope Leo III gave the land to Charlemagne in 799 for a hospice, called the Schola Francorum, for German pilgrims. In connection with the hospice was a church dedicated to the Saviour and a graveyard for the burial of the subjects of Charlemagne who died in Rome. Since the fifteenth century the soil of this cemetery has been held to be sacred earth from Jerusalem. This tradition, in connection with the immediate vicinity of the graves of the Apostles and with the memory of the first martyrs under Nero, explains the name of campus sanctus, "holy field".[3] The cemetery is owned by the Archconfraternity of Our Lady, formed in 1454 to preserve the grounds.[4]
On 6 May 1527, during the Sack of Rome, it was the site of the 'Stand of the Swiss Guard' when the Pope's Swiss Guards held off mutinous German troops long enough for Pope Clement VII to escape over the Passetto di Borgo to Castel Sant'Angelo.
There are now two institutes of study and two chapels attached to the cemetery, one being the burial place of the Swiss Guards who fell in defense of the city against the forces of the new Kingdom of Italy in 1870. The Collegio Teutonico del Campo Santo replaced the hospice in 1876 to receive priests belonging to the German Empire or German provinces of Austria, who remained there for two or, at the most, three years pursuing their studies and officiating in the Church of Santa Maria della Pietà in Camposanto dei Teutonici.
The cemetery is reserved for the burial of members of the Santa Maria della Pietà Confraternity (a confraternity originally with membership only for citizens of the Holy Roman Empire) and members of the German colleges and religious houses in Rome.[5]
In February 2015, Willy Herteleer, a homeless Flemish man, was buried in the cemetery with the assistance of Paul Badde, a German journalist and a member of the Archconfraternity,[2] after approval by Pope Francis and reflecting his maxim that he wanted "a poor church, for the poor".[6]
Burials
Johann Baptist Anzer S.V.D.
Ludwig Curtius, archaeologist[4]
Gustav Adolf, Cardinal Prince of Hohenlohe-Schillingsfürst[3]
Willy Herteleer, homeless Flemish pilgrim[2]
Engelbert Kirschbaum SJ, archaeologist
Joseph Anton Koch, landscape painter[4]
Xavier de Mérode[3]
Duchess Charlotte Frederica of Mecklenburg-Schwerin first wife of Christian VIII of Denmark was allegedly buried here. Her tomb was opened on 11 July 2019 due to investigations related to the disappearance of Emanuela Orlandi case, but was found to be empty.[7][8]
https://en.wikipedia.org/wiki/Teutonic_Cemetery
The Teutonic Order, or Teutonic Knights of St. Mary’s Hospital at Jerusalem, grew out of the establishment of a field hospital during the siege of Acre in the winter of 1190-91, by pious merchants of Bremen and Lubeck. When these merchants returned to Germany in 1191 they turned over the hospital to the chaplain Conrad and the chamberlain Burkhard.
With the model of the Hospitallers or Knights of St. John the Baptist, later known as Knights of Malta, before them, these men together with other Germans, formed a brotherhood, adopted the rules of the Hospitallers, and named their hospital “The Hospital of St. Mary of the Germans in Jerusalem” “in the hope and confidence that when the Holy City was reconquered they would there establish a house which should become the mother, head and mistress of the entire Order.” The new Order was confirmed by popes Clement III in 1191 and Celestine in 1196; it won as a patron the emperor, Henry VI, who bestowed upon it its first possessions in the West. In 1198 it was changed into a military Order by the adoption of the rules of the Knights Templars in addition to those of the Hospitallers. Unlike both of these older Orders, the Teutonic Knights were a strictly national organization, none but Germans of noble birth being admitted to it. “Like the knights of other orders, the Teutonic Knights lived a semimonastic life under the Augustinian rule, and in the same way they admitted priests and half-brothers (servientes) into their ranks. Like the other two orders, the Teutonic Order began as a charitable society, developed into a military club, and ended as something of a chartered company, exercising rights of sovereignty on the troubled confines of Christianity. Even in its last phase the Order did not forget its original purpose: it maintained several great hospitals in its new home on the southeast shore of the Baltic, in addition to an hotel des invalides at Marienburg for its sick or aged brethren.” F550 Under its fourth grand master, Hermann von Salza, 1210-39, the Order grew rapidly and made the most important advance in its history. After having aided the king of Hungary against the Comans, and receiving from the king the district of Burzenland in Transylvania, which it did not long retain, the Order was invited to assist in subduing the heathen Prussians. A Cistercian monk named Christian had succeeded in establishing the Church among the Prussians, and in 1212 was made bishop of Prussia. When the heathen arose and destroyed his churches, Christian called upon the Teutonic Knights for help and bestowed upon them Kulm, some of the frontier towns and such lands as they should conquer (1228). After driving the enemy out of Kulm and founding the cities of Kulm, Thorn and Marienwerder, the Order began the task of conquering and Christianizing Prussia. In 1235 it absorbed the Order of Dobrzin, which had been founded by bishop Christian, and in 1237 the Knights of the Sword of Livonia, founded by Albert, bishop of Riga, became a province of the Order.
Its successes in Prussia changed the character of the Teutonic Order. It lost all connection with the East, its grand master moved his seat from Acre, first to Venice in 1291, then in 1308 to Marienburg on the Vistula. The Order became a governing aristocracy, its statutes were altered to suit the new conditions. “The Order was at once supreme ecclesiastical and political authority .... The lay subjects of the Order consisted of two classes: on the one hand there were the conquered Prussians, in a position of serfdom, bound in time of war to serve the brethren in foreign expeditions; on the other hand there were the German immigrants, both urban and rural, along with the free Prussians, who had voluntarily submitted and remained faithful.” f551 By the middle of the fourteenth century the Teutonic Knights had become a world power. Their cities belonged to the Hanseatic League and shared in its power; Poland had been deprived of its outlet on the Baltic; the ships of the Order were a power on the sea; Marienburg with its brilliant court was not merely a school of chivalry, but for a time a literary center. Yet the downfall of the Order was close at hand. It alienated its subjects, who allied themselves with Poland; its missionary work was completed when the Lithuanians became Christians and also made common cause with Poland; the Slav reaction made the Germanizing efforts of the Knights still more unpopular. Internally the success of the Order brought with it a secularization which was disastrous. Poland regained a foothold on the Baltic. The Prussian League was formed in 1440 with the real purpose of opposing the Knights, and in 1454 offered Prussia to the Polish king. The peace of Thorn, 1466, left to the Order only East Prussia and made the knights vassals of Poland. But the German master and the Landmeister for Livonia would not serve Poland, and the Order in East Prussia adopted the policy of electing German princes as grand masters in the hope of again regaining independence, without success. The first of these German grand masters was Frederick of Saxony, 1498 to 1511. He was succeeded by Albert of Brandenburg. f552 Albert became involved in a devastating war with Poland, which was provisionally ended by a four years’ truce made in 1521. In September of that year Albert suggested the possibility of a revision of the statutes of the Order by Luther, probably in harmony with the plans outlined in the Open Letter to the German Nobility. So far as known Luther was not consulted at that time. Albert continued to take his place with the Roman Catholic princes. But when in April, 1522, he returned to Germany he came under the influence of Lazarus Spengler and Andreas Osiander and was won for the evangelical party. During the Diet at Nuremberg, 1522- 23, he protested that it was not the proper way to proceed against Luther, “if evident truth be condemned and books burned.”
Pope Hadrian VI urged upon Albert a reformation of the Order. In June, 1523, Albert secretly turned to Luther for advice concerning the reformation of the Order in head and members. On November 29th the two met at Wittenberg, and Luther advised Albert “to throw aside the foolish and absurd rules of the Order, to marry, and to convert the religious state into a secular state, either a principality or a duchy.” Melanchthon, who was present at the interview, gave the same advice. The grand master smiled and said nothing. But “with that evangelical protestant advice Luther laid the foundations for the development of the Prussian state, of the Prussian kingdom, and of the German empire which is inseparable from the development of the Prussian kingdom.” f554 Soon after this meeting Luther prepared the following treatise, intended, as Kawerau suggests, to be a “feeler, which should test the attitude of the knights of the Order as well as of the Prussian bishops, and prepare them for coming events.” The older collected editions of Luther’s works date the treatise March 28, 1523. But, as Kawerau points out, it is improbable that the treatise was written before the last month of 1523, and the date may be a mistake for December 12th. The original prints are undated; the editors may have confused the festivals of the Annunciation and of the Conception of the Virgin Mary, the latter of which may have been the date attached to the manuscript.
After the evangelical principles had been gradually introduced into Prussia by the two bishops, Georg von Polentz and Erhard von Queiss, the grand master returned to Prussia and carried out Luther’s suggestion. Peace was made with Poland, Prussia was converted into a duchy held as fief of the king of Poland and hereditary in the family of Albert. July 1, 1526, Albert was married to Dorothea, the daughter of the Danish king, and thus was founded the evangelical house of the Hohenzollern.
The progress of the Gospel in Prussia gave Luther much joy. In 1525 he wrote to the Bishop of Samland, Georg von Polentz: “Behold the wonder!
In rapid course, with full sails, the Gospel hastens to Prussia, whither it was not called, and where it was not sought after, while in Upper and Lower Germany, whither it came of its own accord, it is blasphemed, repelled and put to flight with all rage and madness.” f556 The Teutonic Order in its German and Livonian branches continued to exist, and laid claim to the rights of the Order in Prussia. It was finally suppressed in 1809, and its lands passed into the hands of the secular princes within whose territories they lay. But in 1840 the Order was resuscitated in Austria, and again engaged in hospital service, in which it is presumably active during the present war. But this Teutonic Order is not the same as that which became secularized at the time of the Reformation.
The Prussian branch passed into the Prussian kingdom, not into the restored Order. A Protestant branch exists in the ancient bailiwick of Utrecht, the members of which must profess the Calvinistic faith, and are dispensed from celibacy. See Catholic Encyclopedia, xiv, 542.
The subject of the monastic vows and of the marriage of monks had been discussed at great length before this treatise was written. For the development of that discussion we must refer here to the introduction to the Treatise on Monastic Vows, which was excluded from this volume because of its size. But the careful student will find that Luther has not merely repeated older arguments nor restated older positions. He has gone farther, his position is more advanced. In fact, upon the advance beyond the position taken in the Formula Missae Kawerau bases an argument for the later date of our treatise. “For the writing of this treatise immediately after the FormuIa Missae we find an argument in the remarkable agreement between the statements in the two concerning those who want to wait for decrees of a council and desire permission to be given them (to use the two kinds in the Lord’s Supper, or, in the later treatise, to marry) by such decrees. He who reads the analogous portions in the two treatises will easily recognize in the Exhortation to the Teutonic Knights the bold heightening of the thought to a paradox, and thus see in the Formula Missae the older form.” f558 The German text is found in Weimar Ed., xii, 232-244; Walch Ed., xix, 2157-76; Erlangen Ed., xxix 16-33; St. Louis Ed., xix, 1730-45; Berlin Ed., iv, 32-47. Literature : Introduction by KAWERAU in Weimar Ed., xii, 228-31; Prot. Realencyklopadie, 3d ed., Arts., Albrecht von Preussen, I, 310-23; Deutschorden, iv, 589-95; Encyclopedia Britannica, 11th ed., Arts., Albert, i, 497, and Teutonic Order, xxvi, 676-9. The literature is given fully in all these articles. Compare also Schaff, Church History, vi, 588-600, and Kostlin-Kawerau, Martin Luther, i, 620-623. W. A. LAMBERT. LEBANON,PA.
WORKS OF MARTIN LUTHER - TO THE KNIGHTS OF THE TEUTONIC ORDER AN EXHORTATION THAT THEY LAY ASIDE FALSE CHASTITY AND TAKE UPON THEM THE TRUE CHASTITY OF WEDLOCK (godrules.net)
https://www.godrules.net/library/luther/NEW1luther_c8.htm
Trump reacts to Biden's Transgender Day of Visibility falling on Easter | LiveNOW from FOX
March 31 2024
President Joe Biden issued a proclamation declaring Easter Sunday as 'Transgender Day of Visibility.' Biden said in a statement, "On Transgender Day of Visibility, we honor the extraordinary courage and contributions of transgender Americans and reaffirm our Nation’s commitment to forming a more perfect Union — where all people are created equal and treated equally throughout their lives.
I am proud that my Administration has stood for justice from the start, working to ensure that the LGBTQI+ community can live openly, in safety, with dignity and respect. I am proud to have appointed transgender leaders to my Administration and to have ended the ban on transgender Americans serving openly in our military. I am proud to have signed historic Executive Orders that strengthen civil rights protections in housing, employment, health care, education, the justice system, and more. I am proud to have signed the Respect for Marriage Act into law, ensuring that every American can marry the person they love." Former President Trump's campaign responded saying, "“We call on Joe Biden’s failing campaign and White House to issue an apology to the millions of Catholics and Christians across America who believe tomorrow is for one celebration only — the resurrection of Jesus Christ." International Transgender Day of Visibility occurs each year on March 31st. The annual event started back in 2009.
Trump reacts to Biden's Transgender Day of Visibility falling on Easter | LiveNOW from FOX - YouTube
"I began by attending Fordham University in the Bronx, mostly because I wanted to be close to home. I got along very well with the Jesuits who ran the school, but after two years, I decided that as long as I had to be in college, I might as well test myself against the best. I applied to the Wharton School of Finance at the University of Pennsylvania and I got in. At the time, if you were going to make a career in business, Wharton was the place to go. Harvard Business School may produce a lot of CEOs—guys who manage public companies— but the real entrepreneurs all seemed to go to Wharton: Saul Steinberg, Leonard Lauder, Ron Perelman—the list goes on and on."
Donald Trump The Art of the Deal
https://drive.google.com/file/d/1DLcbnLrl6moQT7nGj1JitG6AiQ6qgK0y/view?usp=sharing
University of Scranton welcomes President Biden
The university has illuminated its Class of 2020 Gateway in red and blue lights.
Author: WNEP Web Staff
Published: 10:52 PM EDT October 19, 2021
Updated: 10:52 PM EDT October 19, 2021
SCRANTON, Pa. — In preparation for President Joe Biden's visit, a university lit up their lights in his honor.
The University of Scranton has illuminated its Class of 2020 Gateway in blue and red with the number 46 prominently displayed to welcome the 46th president."
University of Scranton welcomes President Biden | wnep.com
https://www.wnep.com/article/news/local/lackawanna-county/university-of-scranton-welcomes-president-biden-gateway-lights/523-cdba68b1-822b-4747-94be-4cd7e4de9d67
"His son, Hunter Biden, 38, is a longtime federal lobbyist for the Jesuit university located in his father's hometown, Scranton PA. According to federal disclosures, Hunter Biden has been earning about $80,000 a year since 2006 to lobby for this university. Senator Biden himself has lectured at the Jesuit University of Scranton, and received an honorary degree from the same university, in 1976."
Codeword Barbelon by P.D. Stuart
"[666] 6. 1On the side of the superior general, what will aid toward this union of hearts are the qualities of his person [G], to be treated in Part IX [723-25], with which he will perform his office, 2which is to be for all the members a head from which the influence required for the end sought by the Society ought to descend to them all. 3It is thus from the general as head that all authority of the provincials should flow, from the provincials that of the local superiors, and from the local superiors that of the individual members. 4And from this same head, or at least by his commission and approval, should likewise come the appointing of missions. And the same should apply to communicating the graces of the Society. 5For the more the subjects are dependent upon their superiors, the better will the love, obedience, and union among them be preserved."
The Constitutions of The Society of Jesus and Their Complimentary Norms
https://jesuitas.lat/uploads/the-constitutions-of-the-society-of-jesus-and-their-complementary-norms/Constitutions%20and%20Norms%20SJ%20ingls.pdf
"Head:
1. See Illness, mental
2. The superior general, head of the Society [666]"
page 463
The CONstitutions of the Society of Jesus and Their Complimentary Norms
https://jesuitas.lat/uploads/the-constitutions-of-the-society-of-jesus-and-their-complementary-norms/Constitutions%20and%20Norms%20SJ%20ingls.pdf
16 It also forced all people, great and small, rich and poor, free and slave, to receive a mark on their right hands or on their foreheads, 17 so that they could not buy or sell unless they had the mark, which is the name of the beast or the number of its name.
18 This calls for wisdom. Let the person who has insight calculate the number of the beast, for it is the number of a man.[a] That number is 666.
Revelation 13:16-18
Pope Francis shares views on sex and masturbation as he kisses feet of prisoners
Twelve inmates at a juvenile prison on the outskirts of Rome, Italy, sat in a row as the head of the Catholic Church, Pope Francis, kneeled in front of them and bathed and kissed their feet
Pope Francis visits Rome juvenile prison in April
By Ryan FaheyNews Reporter
08:28, 7 Apr 2023 UPDATED 08:39, 7 APR 2023
Pope Francis has shared views on sex and masturbation as he was seen kissing the feet of prisoners.
In a Holy Thursday ritual symbolising humility, Pope Francis washed and dried the feet of a dozen residents of a Rome juvenile prison, assuring them of their dignity and telling them "any of us" can fall into sin.
It comes after he made a rare comment about his views on sex as he was quizzed on controversial topics during a Disney+ documentary on Wednesday.
The head of the conservative institution said it was "one of the beautiful things that God has given to the human person".
But while he's in favour of sex, masturbation remains a big no-no for the pope.
"Sex is one of the beautiful things that God has given to the human person," the pope said during "The Pope: Answers".
Referring to masturbation, he added: "To express yourself sexually is a richness. So anything that detracts from real sexual expression lessens you and depletes this richness."
Meanwhile, at the Casal del Marmo juvenile lock-up on the outskirts of Rome yesterday, Pope Francis performed a feet-washing ritual, demonstrating his belief that the Church should pay attention and care for those living on society's margins.
On Thursday, Francis repeated the ritual on 10 male and two female residents who are serving time at the facility. He leaned over and poured water on one foot of each, then used a white towel to gently pat the foot dry before kissing it.
When Francis looked up at them in turn to smile, they shook his hand and kissed it. Many of the young people whispered into the pope's ear, and he chatted with them briefly in return.
The ritual recalls the foot-washing Jesus performed on his 12 apostles at their last supper together before he would be taken away to be crucified.
Jesus "washes all our feet," Francis told several dozen residents assembled in the prison chapel. "He knows all our weaknesses," the pope said in a completely improvised homily.
Among the 12, six were minors while the others had become adults while serving their sentences. The dozen included a Muslim from Senegal, as well as young people from Romania, Russia and Croatia, the Vatican said.
Francis explained that the foot-washing was "not folklore" but a "gesture which announces how we should be toward one another." He lamented that "others profit off each other, (there is) so much injustice...so many ugly things."
Still, he said, "any one of us can slip" and fall from grace. The foot-washing "confers on us the dignity of being sinners." The lesson, he added, should be to "help one another, so life becomes better."
The pontiff, who has a chronic knee problem, navigated the small spaces of the chapel either unaided or with the help of a cane, although he used a wheel chair to leave after the roughly 90-minute appearance.
On Saturday, Francis was discharged from a Rome hospital where he was treated for bronchitis. The Vatican said at the time that he would carry out the complete Holy Week schedule, including the Good Friday late-night Way of the Cross procession at Rome's Colosseum and Easter Sunday Mass in St. Peter's Square.
Earlier Thursday, he presided over Mass in St. Peter's Basilica as part of his stamina-testing Holy Week appointments.
At Thursday's basilica Mass, dozens of rows of priests in simple white cassocks sat in front of rank-and-file Catholics in the packed church.
Francis used the homily as a pep talk to priests, after decades of scandals involving sex abuse of children by clergy caused many faithful to lose trust in their pastors.
The pope didn't cite the scandals or church hierarchy cover-ups. But, he spoke of "crisis" affecting priests.
"Sooner or later, we all experience disappointment, frustration and our own weaknesses," Francis said. "Our ideals seem to recede in the face of reality, a certain force of habit takes over, and the difficulties that once seemed unimaginable appear to challenge our fidelity."
The basilica ceremony traditionally includes the blessing of ointments and priests' renewal of promises made when they were ordained to the priesthood.
Highlighting the spirit of renewal that the pope indicated the priesthood needs, added to the ointments at this year's Mass was bergamot perfume that came from trees in southern Italy on land confiscated by authorities from mobsters.
In off-the-cuff remarks during the homily, Francis admonished priests not to "forget being pastors of the people."
https://www.mirror.co.uk/news/world-news/pope-francis-shares-views-sex-29652125
What was the sin of Sodom and Gomorrah?
The biblical account of Sodom and Gomorrah is recorded in Genesis. Genesis 18 records the Lord and two angels coming to speak with Abraham. The Lord informed Abraham that “the outcry against Sodom and Gomorrah is so great and their sin so grievous” (Genesis 18:20). Verses 22–33 record Abraham pleading with the Lord to have mercy on Sodom and Gomorrah because of the righteous people who might be there. Abraham’s nephew, Lot, and his family lived in Sodom.
Genesis 19 records the two angels, disguised as human men, visiting Sodom and Gomorrah. Lot met the angels in the city square and urged them to stay at his house. The angels agreed. The Bible then reveals the sin lurking in the Sodomites’ hearts: “Before they had gone to bed, all the men from every part of the city of Sodom—both young and old—surrounded the house. They called to Lot, ‘Where are the men who came to you tonight? Bring them out to us so that we can have sex with them’” (Genesis 19:4–5). The angels proceeded to blind the men surrounding the house and urge Lot and his family to flee the city. The wrath of God was about to fall. Lot and his family fled the city, and then “the Lord rained down burning sulfur on Sodom and Gomorrah—from the Lord out of the heavens. Thus he overthrew those cities and the entire plain, including all those living in the cities” (Genesis 19:24).
What was the sin of Sodom and Gomorrah? According to Genesis 19, the sin involved homosexuality. The very name of that ancient city has given us the term sodomy, in the sense of “copulation between two men, whether consensual or forced.” Clearly, homosexuality was part of why God destroyed the two cities. The men of Sodom and Gomorrah wanted to perform homosexual acts on what they thought were two men.
This is not to say that homosexuality was the only reason why God destroyed Sodom and Gomorrah. Ezekiel 16:49–50 gives some more insight: “Now this was the sin of your sister Sodom: She and her daughters were arrogant, overfed and unconcerned; they did not help the poor and needy. They were haughty and did detestable things before me.” So, the sins of Sodom included pride, apathy, complacency, idleness, and unconcern for the underprivileged.
Ezekiel 16:50 adds that a sin of Sodom was that they did “detestable things.” The Hebrew word translated “detestable” refers to something that is morally disgusting. It is the same word used in Leviticus 18:22, where homosexuality is an “abomination.” Jude 1:7 also weighs in: “Sodom and Gomorrah and the surrounding towns gave themselves up to sexual immorality and perversion.” So, again, while homosexuality was not the only sin of Sodom and Gomorrah, it does appear to be the primary reason for the destruction of those cities.
Those who attempt to explain away the biblical condemnations of homosexuality claim that the sin of Sodom and Gomorrah was inhospitality. That’s one of the sins—the men of Sodom and Gomorrah were certainly being inhospitable. There is probably nothing more inhospitable than homosexual gang rape. But to say God destroyed two cities and all their inhabitants simply for being inhospitable ignores some obvious details of the story.
Sodom and Gomorrah were guilty of many other sins, but homosexuality was the principal reason God poured fiery sulfur on the cities, completely destroying them and all of their inhabitants. To this day, the area where Sodom and Gomorrah were located remains a desolate wasteland. Sodom and Gomorrah serve as a powerful example of how God feels about sin in general and homosexuality specifically.
https://www.gotquestions.org/Sodom-and-Gomorrah.html
Romans 14-15
1599 Geneva Bible
14 1 He willeth that we so deal with the weak in faith, 2, 5 that through our fault they be not offended. 10 And on the other side he commandeth them not rashly to judge of the stronger: 19 That within the bounds of edification 20 and charity. 22 Christian liberty may conflict.
1 Him [a]that is weak in the faith, [b]receive unto you, but not for [c]controversies of disputations.
2 [d]One [e]believeth that he may eat of all things: and another, which is weak, eateth herbs.
3 [f]Let not him that eateth, despise him that eateth not: and let not him which eateth not, condemn him that eateth: for [g]God hath received him.
4 [h]Who art thou that condemnest another man’s servant? he standeth or falleth to his own master: yea, he shall be established: for God is able to make him stand.
5 [i]This man esteemeth one day above another day, and another man counteth every day alike: [j]let [k]every man be fully persuaded in his mind.
6 [l]He that [m]observeth the day, observeth it to the Lord: and he that observeth not the day, observeth it not to the [n]Lord. He that [o]eateth, eateth to the Lord: [p]for he giveth God thanks: and he that eateth [q]not, eateth not to the Lord, and giveth God thanks.
7 [r]For none of us liveth to [s]himself, neither doth any die to himself.
8 For whether we live, we live unto the Lord: or whether we die, we die unto the Lord: whether we live therefore, or die, we are the Lords.
9 For Christ therefore died and rose again, and revived, that he might be Lord both of the dead and the quick.
10 [t]But why dost thou condemn thy brother? or why dost thou despise thy brother? for we shall all appear before the judgment seat of Christ.
11 For it is written, [u]I live, saith the Lord, and every knee shall bow to me, and all tongues shall [v]confess unto God.
12 So then everyone of us shall give accounts of himself to God.
13 [w]Let us not therefore judge one another anymore: but use your judgment rather in [x]this that no man put an occasion to fall, or a stumbling block before his brother.
14 [y]I know, and am persuaded through the [z]Lord Jesus, that there is nothing unclean of [aa]itself: but unto him that judgeth anything to be unclean, to him it is unclean.
15 But if thy brother be grieved for the meat, now walkest thou not charitably: [ab]destroy not him with thy meat, for whom [ac]Christ died.
16 [ad]Cause not your commodity to be evil spoken of.
17 [ae]For the kingdom of God, is not meat nor drink, but righteousness, and peace, and joy in the holy Ghost.
18 For whosoever in [af]these things serveth Christ, is acceptable unto God, and is approved of men.
19 [ag]Let us then follow those things which concern peace, and wherewith one may edify another.
20 Destroy not the work of God for meat’s sake: all things indeed are pure: but it is evil for the man which eateth with offense.
21 It is good neither to eat flesh, nor to drink wine, nor anything whereby thy brother stumbleth, or is offended, or made weak.
22 [ah]Hast thou [ai]faith? have it with thyself before God: blessed is he that condemneth not himself in that thing which he [aj]alloweth.
23 For he that [ak]doubteth, is condemned if he eat, because he eateth not of faith: and whatsoever is not of faith, is sin.
15 1 The stronger must employ their strength to strengthen the weak. 5 By Christ’s example, 7 who received 8 not only the Jews, 10 but also the Gentiles. 15 The cause why he wrote this Epistle.
1 We [al]which are strong, ought to bear the infirmities of the weak, and not to [am]please ourselves.
2 Therefore let every man please his neighbor in that that is [an]good to edification.
3 [ao]For Christ also would not please himself, but as it is written, The rebukes of them which rebuke thee, fell on me.
4 [ap]For whatsoever things are written [aq]aforetime, are written for our learning, that we through patience, and comfort of the [ar]Scriptures might have hope.
5 [as]Now the God of patience and consolation give you that ye be like-minded one towards another, according to Christ Jesus,
6 That ye with one mind, and with one mouth may praise God, even the Father of our Lord Jesus Christ.
7 Wherefore receive ye one another, as Christ also [at]received us to the glory of God.
8 [au]Now I say, that Jesus Christ was a minister of the [av]circumcision, for the [aw]truth of God, to confirm the promises made unto the fathers.
9 [ax]And let the Gentiles praise God, for his mercy, as it is written, For this cause I will [ay]confess thee among the Gentiles, and sing unto thy Name.
10 And again he saith, Rejoice, ye Gentiles with his people.
11 And again, Praise the Lord, all ye Gentiles, and laud ye him all people together.
12 And again Isaiah saith, There shall be a root of Jesse, and he that shall rise to reign over the Gentiles, in him shall the Gentiles trust.
13 [az]Now the God of [ba]hope fill you with [bb]all joy, and peace in believing, that ye may abound in hope, through the power of the holy Ghost.
14 [bc]And I myself also am persuaded of you, my brethren, that [bd]ye also are full of goodness, and filled with all knowledge, and are able to admonish one another.
15 Nevertheless, brethren, I have somewhat boldly after a sort written unto you, as one that putteth you in remembrance, through the grace that is given me of God,
16 That I should be the minister of Jesus Christ toward the Gentiles, ministering the Gospel of God, that the [be]offering up of the Gentiles might be acceptable, being sanctified by the holy Ghost.
17 [bf]I have therefore whereof I may rejoice in Christ Jesus in those things which pertain to God.
18 For I dare not speak of anything, which [bg]Christ hath not wrought by me, to make the Gentiles obedient in word and deed,
19 With the [bh]power of signs and wonders, by the power of the spirit of God: so that from Jerusalem, and round about unto Illyricum, I have caused to abound the Gospel of Christ.
20 Yea, so I enforced myself to preach the Gospel, not where Christ was named, lest I should have built on another man’s foundation.
21 But as it is written, To whom he was not spoken of, they shall see him, and they that heard not, shall understand him.
22 [bi]Therefore also I have been oft let to come unto you:
23 But now seeing I have no more place in these quarters, and also have been desirous many years agone to come unto you,
24 When I shall take my journey into Spain, I will come to you: for I trust to see you in my journey, and to be brought on my way thitherward by you, after that I have been somewhat filled with your company.
25 But now go I to Jerusalem, to [bj]minister unto the Saints.
26 For it hath pleased them of Macedonia and Achaia, to make a certain distribution unto the poor Saints which are at Jerusalem.
27 [bk]For it hath pleased them, and their debtors are they: for if the Gentiles be made partakers of their spiritual things, their duty is also to [bl]minister unto them in carnal things.
28 When I have therefore performed this, and have [bm]sealed them this [bn]fruit, I will pass by you into Spain.
29 [bo]And I know when I come, that I shall come to you with abundance of the blessing of the Gospel of Christ.
30 Also brethren, I beseech you for our Lord Jesus Christ’s sake, and for the [bp]love of the spirit, that ye would strive with me by prayers to God for me,
31 That I may be delivered from them which are disobedient in Judea, and that my service which I have to do at Jerusalem, may be accepted of the Saints,
32 That I may come unto you with joy by the will of God, and may with you be refreshed.
33 Thus the God of peace be with you all. Amen.
Footnotes
Romans 14:1 Now he showeth how we ought to behave ourselves toward our brethren in matters and things indifferent, offending in the use of them, not of malices or damnable superstition, but for lack of knowledge of the benefit of Christ. And thus he teacheth that they are to be instructed gently and patiently, and so that we apply ourselves to their ignorance in such matters according to the rule of charity.
Romans 14:1 Do not for a matter or thing that is indifferent, and such as you may do or not do, shun his company, but take him to you.
Romans 14:1 To make him by your doubtful and uncertain disputations go away more in doubt than he came, or start back with a troubled conscience.
Romans 14:2 He propoundeth for an example, the difference of meats, which some thought was necessarily to be observed as a thing prescribed by the Law (not knowing that it was taken away) whereas on the contrary side, such as had profited in the knowledge of the Gospel, knew well that this schoolmastership of the Law was abolished.
Romans 14:2 Knows by faith.
Romans 14:3 In such a matter, saith the Apostle, Let neither them which know their liberty, proudly despise their weaker brother, neither let the unlearned crabbedly or frowardly condemn that, that they understand not.
Romans 14:3 The first reason: Because that seeing both he that eateth and he that eateth not, is notwithstanding the member of Christ, neither he which eateth not, can justly be condemned, neither he which eateth be justly condemned: Now the first proposition is declared in the sixth verse following.
Romans 14:4 Another reason which hangeth upon the former: why the ruder and more unlearned ought not to be contemned of the more skillful, as men without hope of salvation: Because, saith the Apostle, he that is ignorant today, may be endued tomorrow with further knowledge, so that he also may stand sure: Therefore it belongeth to God, and not unto man, to pronounce the sentence of condemnation.
Romans 14:5 Another example of the difference of days according to the law.
Romans 14:5 He setteth against this contempt, and hasty or rash judgments, a continual desire to profit, that the strong may be certainly persuaded of their liberty, of what manner and sort it is, and how they ought to use it: and again the weak may daily profit, lest either they abuse the gift of God, or these please themselves in their infirmity.
Romans 14:5 That he may say in his conscience, that he knoweth and is persuaded by Jesus Christ, that nothing is unclean of itself, and this persuasion must be grounded upon the word of God.
Romans 14:6 A reason taken from the nature of indifferent things, which a man may with good conscience do and omit: for seeing that the difference of days and meats was appointed by God, how could they, which as yet understood not the abrogating of the Law, and yet otherwise acknowledged Christ as their Savior, with good conscience neglect that which they knew was commanded of God? And on the contrary side, they that knew the benefit of Christ in this behalf, did with good conscience neither observe days nor meats. Therefore saith the Apostle, verse 10, Let not the strong condemn the weak for these things, seeing that the weak brethren are brethren notwithstanding. Now if any man would draw this doctrine to these our times and ages, let them know that the Apostle speaketh of such things indifferent, as they which thought them not to be indifferent, had a ground in the Law, and were deceived by simple ignorance: and not of malice (for to such the Apostles yielded not, no not for a moment) nor superstition, but of a religious fear of God.
Romans 14:6 Observeth precisely.
Romans 14:6 God shall judge whether he do well or no: And therefore you should rather strive about this, how every one of you will be allowed of God, than to think upon other men’s doings.
Romans 14:6 He that maketh no difference of meats.
Romans 14:6 So the Apostle showeth that he speaketh of the faithful, both strong and weak. But what if we have to do with infidels? Then must we here take heed of two things, as also is declared in the Epistle to the Corinthians. The one is, that we count not their superstitions among things indifferent, as they did which sat down to meat in Idols’ Temples: the other is, that then also when the matter is indifferent (as to buy a thing offered to idols, in the butcher’s shambles, and to eat it at home in a private banquet) we wound not the conscience of our weak brother.
Romans 14:6 He that toucheth not meats which he taketh to be unclean by the Law.
Romans 14:7 We must not stick, saith he, in the meat itself, but in the use of the meat, so that he is justly to be reprehended that liveth so, that he casteth not his eyes upon God. For both our life and our death is dedicated to him, and for this cause Christ hath properly died, and not simply, that we might eat this meat or that.
Romans 14:7 Hath respect to himself only, which the Hebrews utter after this sort, Doeth well to his own soul.
Romans 14:10 The conclusion: we must leave to God his right: and therefore in matters, which according as the conscience if affected, are either good or evil, the strong must not despise their weak brethren, much less condemn them. But this consequent cannot be taken of equal force in the contrary, to wit, that the weak should not judge the strong, because the weak do not know, that they which do not observe a day, and eat, observe it not to the Lord, and eat to the Lord, as the strong men know, that the weak which observe a day and eat not, observe the day to the Lord, and eat not to the Lord.
Romans 14:11 This is a form of an oath, proper to God only, for he and none but he liveth, and hath his being of himself.
Romans 14:11 Shall acknowledge me from God.
Romans 14:13 After that he hath concluded what is not to be done, he showeth what is to be done: to wit, we must take heed that we do not utterly cast down with abusing our liberty, our brother who is not yet strong.
Romans 14:13 He rebuketh by this way, these malicious judgers of others, which occupy their heads about nothing, but to find fault with their brethren’s life, whereas they should rather bestow their wits upon this, that they do not with their disdainfulness either cast their brethren clean down, or give them some offense.
Romans 14:14 The preventing of an objection: It is true that the schoolmastership of the Law is taken away by the benefit of Christ, to such as know it, but yet notwithstanding we have to consider in the use of this liberty what is expedient, that we may have regard of our weak brother, seeing that our liberty is not lost thereby.
Romans 14:14 By the Spirit of the Lord Jesus, or by the Lord Jesus, who I am sure brake down the wall at his coming.
Romans 14:14 By nature.
Romans 14:15 It is the part of a cruel mind to make more account of meat, than of our brother’s salvation. Which thing they do, that presume to eat with offense of any brother, and so give him occasion to go back from the Gospel.
Romans 14:15 Another argument: We must follow Christ’s example: who was so far from destroying the weak with meat, that he gave his life for them.
Romans 14:16 Another argument: for that by this means the liberty of the Gospel is evil spoken of, as though it openeth the way to attempt any thing whatsoever, and boldeneth us to all things.
Romans 14:17 A general reason, and the ground of all the other arguments: The kingdom of heaven consisteth not in these outward things, but in the study of righteousness, and peace, and comfort of the holy Ghost.
Romans 14:18 He that liveth peaceably, and doeth righteously, through the holy Ghost.
Romans 14:19 A general conclusion: The use of this liberty, yea and our whole life, ought to be referred to the edifying of one another, insomuch that we esteem that thing unlawful by reason of the offense of our brother, which is of itself pure and lawful.
Romans 14:22 He giveth a double warning in these matters, one, which pertaineth to the strong, that he which hath obtained a sure knowledge of this liberty, keep that treasure to the end he may use it wisely and profitably as hath been said: the other which respecteth the weak, that they do nothing rashly by other men’s example with a wavering conscience, for that cannot be done without sin, whereof we are not persuaded by the word of God, that he liketh, and approveth it.
Romans 14:22 He showed before verse 14 what he meaneth by faith, to wit, for a man to be certain and out of doubt in matters and things indifferent.
Romans 14:22 Embraceth.
Romans 14:23 Reasoneth with himself.
Romans 15:1 Now the Apostle reasoneth generally of tolerating or bearing with the weak by all means, so far forth as may be for their profit.
Romans 15:1 And despise others.
Romans 15:2 For his profit and edification.
Romans 15:3 A confirmation taken of the example of Christ, who suffered all things to bring not only the weak, but also his most cruel enemies, overcoming them with patience, to his Father.
Romans 15:4 The preventing of an objection: Such things as are cited out of the examples of the ancients, are propounded unto us to this end and purpose, that according to the example of our Fathers, we should in patience and hope bear one with another.
Romans 15:4 By Moses and the Prophets.
Romans 15:4 The Scriptures are said to teach and comfort, because God useth them to teach and comfort his people withall.
Romans 15:5 We must take an example of patience, of God that both the weak and the strong serving God with a mutual consent, may bring one another to God, as Christ also received us unto himself, although we were never so unworthy.
Romans 15:7 He did not disdain us, but received us of his own accord, to make us partakers of God’s glory.
Romans 15:8 An applying of the example of Christ to the Jews, whom he vouchsafed this honor for the promises which he made unto their fathers, although they were never so unworthy, that he executed the office of a minister amongst them with marvelous patience. Therefore much less ought the Gentiles despise them for certain faults, whom the Son of God so much esteemed.
Romans 15:8 Of the circumcised Jews, for as long as he lived, he never went out of their quarters.
Romans 15:8 That God might be seen to be true.
Romans 15:9 An applying of the same to the Gentiles, whom also the Lord of his incomprehensible goodness had regard of, so that they are not to be condemned of the Jews as strangers.
Romans 15:9 I will openly profess, and set forth thy Name.
Romans 15:13 He sealeth up as it were all the former treatise with prayers, wishing all that to be given them of the Lord, that he had commanded them.
Romans 15:13 In whom we hope.
Romans 15:13 Abundantly and plentifully.
Romans 15:14 The conclusion of the Epistle, wherein he first excuseth himself, that he hath written somewhat at large unto them, rather to warn them, than to teach them, and that of necessity, by reason of his vocation, which bindeth him peculiarly to the Gentiles.
Romans 15:14 Of your own accord, and of yourselves.
Romans 15:16 By the offering up of the Gentiles, he meaneth the Gentiles themselves, whom he offered to God as a sacrifice.
Romans 15:17 He commendeth his Apostleship highly by the effects, but yet so that moreover and besides that he speaketh all things truly, he giveth all the glory to God as the only author: and doth not properly respect himself, but this rather: that men might less doubt of the truth of the doctrine which he propoundeth unto them.
Romans 15:18 Christ was so with me in all things, and by all means, that if I would never so fain, yet I cannot say, what he hath done by me to bring the Gentiles to obey the Gospel.
Romans 15:19 In the first place this word, Power, signifieth the force, and working of the wonders in piercing men’s minds: and in the latter, it signifieth God’s mighty power which was the worker of those wonders.
Romans 15:22 He writeth at large to the Romans, and that familiarly, his singular good will towards them, and the state of his affairs, but so, that he swerveth not an iota from the end of Apostolical doctrine: for he declareth nothing but that which appertaineth to his office, and is godly: and commending by a little digression as it were, the liberality of the Churches of Macedonia, he provoketh them modestly to follow their godly deed.
Romans 15:25 Doing, his duty for the Saints, to carry them that money which was gathered for their use.
Romans 15:27 Alms are voluntary, but yet such as we owe by the law of charity.
Romans 15:27 To serve the turns.
Romans 15:28 Performed it faithfully, and sealed it as it were with my ring.
Romans 15:28 This money which was gathered for the use of the poor: which alms is very fitly called fruit.
Romans 15:29 He promiseth them through the blessing of God, not to come empty unto them: and requiring of them the duty of prayers, he showeth what thing we ought chiefly to rest upon in all difficulties and adversities.
Romans 15:30 For that mutual communion, wherewith the holy Ghost hath tied our hearts and minds together.
Romans 14-15 GNV - 1 He willeth that we so deal with the - Bible Gateway
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