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sgiandubh · 1 year

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Labor of love

I was very interested to see what S told Mark Gillespie on the last episode of the latter's WhiskyCast podcast, @bat-cat-reader immediately shared with us.

It was a most instructive 35 minutes. I listened to all of it, because I wanted to also hear Gillespie's tasting notes forThe Sassenach. And I regret nothing: once you get past the traditional (and a bit obnoxious) 'why The Sassenach?' question, you're in for some interesting news.

You can listen to it here, by the way:

Before anything, who is Mark Gillespie?

One of the most respected professionals in the very small world of alcohol specialized podcasters, with a 37 years work experience in media and broadcasting, spanning household names such as CNN, Bloomberg, Wall Street Journal, Gallup and MSNBC. But also, and this I found very interesting, given the current context, the owner of CaskMedia, a firm specialized not only in media production, but also marketing and PR.

The podcast was recorded at The Metropolitan Club's library, moments before the Keepers of the Quaich dinner, where S was a keynote speaker. So not 'just there for the Haggis Ceremony ' - a 'guest of honor' is never invited just for the show, people should have known better, eh?

S's 7 minutes interview starts at the 09:32 mark. Comments in brackets are mine.

Gillespie surely doesn't like to beat around the bush and after the customary niceties, asks a million-dollar question:

MG: 'I have to ask: did you have the troubles (problems?) in Germany straightened up?'

SH: ' Ha, ha, ha [not an organic giggle, but hey - gotta do what you gotta do, eh?]. Well, I am not entirely sure I should talk about it [speaks very quickly and through his teeth - visibly annoyed/nervous; not entirely sure I got it all correctly, so feel free to amend in comments], ah... ummm... not as yet... not as yet...ummm...we did fall into an issue with the name Sassenach, which was similar to a big brand in the US... ah!... in Germany, sorry... of a beer brand... I...I personally don't see the similarity [neither do I, S...neither do I], but I am sure once people taste our whisky, they'll know what it is, whatever the name is on it.'

Yes, this interview was probably rehearsed. Yes, Gillespie might have sent the questions to S/his people in advance for reviewing. No, he could not speak about a legally complicated situation before the final settlement with that Schoppingen beer brewer (penalties are probably still to be fixed and paid, but I will check that, so don't take my word for Gospel truth, yet). I will write separately about this whole thing, because I still think that was a very questionable decision of the EUIPO. Not because it royally pisses me off (so fucking unfair!), but because I really fail to see the proper legal reasoning and basis for it. His answer was perfect, under the circumstances. Absolutely perfect.

Anyways, FWIW, it would seem some sort of solution has already been found ('whatever the name is on it') and that most probably would be to rebrand it. And sell it on the German/EU market under a new name.

Lallybroch (https://trademarks.justia.com/981/67/lallybroch-98167525.html), perhaps? Time will tell, but that could explain this recent trademark application I didn't have time to properly look into, yet:

Further ahead (and fast forward through the cask version release, these things bore me to death), we land on another (as yet) unexploded ordnance:

MG: 'I have to mention your show MIK that you do with Graham McTavish, you visited a bunch of distilleries during that one... any visit in particular stands out?'

Now I am not very sure if that question was the best possible one, since that SAG-AFTRA strike is still an ongoing situation. And his answer was quite clever, changing the focus on their visit to Laphroaig's distillery on Islay and waxing lyrical about the casks, the peat, the landscape, etc. But other than a perfunctory and logical 'we', I heard absolutely nothing about McTavish, and it could have been so damn easy to further change the subject and mention his bourbon, with a few kind words. Therefore, I think things are pretty obviously not exactly on the sunny side, between the two. And I guess we all know why.

To end this long post on a cheerful note, I almost forgot to mention something very important. Answering a listener's question about Sassenach not being available in Rhode Island/part of New Jersey, S said something very interesting: 'obviously you can get it online, (...) we've just signed a deal with Southern Glazer's, so we're rolling it out. It is a limited batch, so you know, every year we do do a release and it is very limited, so it does tend to sell out pretty quick. But yes, it is available (...), but obviously you're not gonna see it in every bar, restaurant or retailer, because we just don't have enough of it. But online you can get it and great delivery service, it's very quick.'

I am taking two things home from this last answer: demand exceeds supply, which is both a blessing (solid yield, room for expansion) and a curse (lackadaisical market presence). On short to mid term, distribution will concentrate on the online market, with the help of Southern Glazer's superb infrastructure.

Remember the older guy he had lunch with in MIA, in May? You should, if you didn't focus on Mordor's inept babble about shirts, ballerinas and the like. That guy was instrumental into arranging the deal with Southern Glazer's. Just the biggest wine and spirits distributor on the US market, mind you.

Don't believe me? Check this out:

That company was founded in Florida. Its HQ is still in MIA. He didn't go there because he was looking for ballerinas at his birthday dinner. He went there because when these people are available to meet you, well: you leave everything aside and you damn GO.

Now who the hell is writing fanfiction, eh? You really should be ashamed, madam.

I rest my case.

#BoozeWars

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blessedarethebinarybreakers · 3 months

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Hey, this is going to be long and wordy but I’m kinda desperate. Lately I’ve been having doubts about whether Jesus actually said what’s recorded in the gospels and whether those accounts are true, and the uncertainty there scares me, especially since I know the gospel writers almost certainly had their own agendas and that’s why accounts of the same event can sound different, why the birth narrative was skipped over or not, etc. On top of that I’ve seen posts from Jewish users outlining why Judaism typically doesn’t accept Jesus as Messiah/why you can’t be Jewish if you believe that, and their arguments seem pretty sound. So it all boils down to this big scary question of “What if this whole Jesus-as-Messiah thing was just the result of projection onto some random guy who seemed to be the real deal because the writers were so desperate to be rescued from the Roman occupation?” It sucks cuz I’ve been enjoying my renewed interest in church (for the most part) and while I’ve tried my best to learn not to take the Bible literally all the time (yay for growing up in an inerrantist doctrinal tradition 🙄), I still want to take it seriously and I still want to believe in Jesus as savior/Lord/etc. I don’t want to just be like, “Yeah I don’t buy the whole Messiah thing but I can still follow his example!” I want there to be meat behind why I follow, if that makes sense. So inasmuch as this could be my OCD being bored and trying to take hold of whatever it thinks would bug me the most (wouldn’t be the first time!), I would really appreciate any advice you have. I know there may not be any certainty or reassurance to be found here, but I still want to hear from someone who’s been there before so I can chart a path forward, and I think this is an important question to wrestle with. Plus I remember from one of your posts you said you have seminary notes on this exact topic so I’m curious lol.

"Gospel Truth": how do we know what Jesus really said and did?

Hey again! Sorry for the long delay on this one but I wanted to do some research before responding! You're right that these are important questions, and you're absolutely not the only one to feel doubt and anxiety over them. You're also right that I can't offer you certainty, but I do hope you'll find encouragement here, and places to go as you continue your journey.

This got super long (as always lol), so let's start with aTL;DR:

In this post, you'll find that there's a lot that we can surmise is very probable about Jesus' life story, but that ultimately we can't know much for certain — and that's okay. In Evolving in Monkey Town: How a Girl Who Knew All the Answers Learned to Ask the Questions), Rachel Held Evans gets to the heart of the matter:

"I don’t know which Bible stories ought to be treated as historically accurate, scientifically provable accounts of facts and which stories are meant to be metaphorical. I don’t know if it really matters so long as those stories transform my life."

This is a time where scholarship & faith go hand-in-hand: using the minds God gifted us, we study and learn what we can; and we cultivate faith in the things we can't — a faith that doesn't deny doubt, but makes room for it, and calls us into community so that we can wrestle out meaning together.

A couple other notes before we kick off:

Please know that you don't Have To Study All The Things if you decide it's healthier for you not to go chasing those rabbit holes. You don't need to be an expert in Biblical studies to be a "good Christian" or to take scripture seriously or to get to know God deeply.

I trust you know yourself and how your OCD works better than I could. So I'm going to share the information I have, and leave it to you to determine for yourself how much information you need in order to feel reassured, without giving your mind new problems to ruminate over.

So here's a link to a Google doc that has A Lot of information — like, too much lol. But save it for after you read this post; I'm putting the most relevant & important info here! If you finish this post and feel satisfied, you never even have to look in the doc.

However deep you go, if you find yourself getting overwhelmed, know that whatever you are feeling is valid and probably pretty common, and take a break! Do a calming meditation or an activity you enjoy to help regulate your mind and body. If possible, have someone you can unpack this stuff with — or have a notebook ready to journal in. <3

Okay, all that outta the way, let's dig in!

Who wrote the Gospels?

Tradition goes that the authors of the four canonical Gospels are three of Jesus' closest disciples — Matthew, Mark, and John — plus a disciple of Paul — Luke. But academics have determine that this tradition is very improbable; it's much more likely that none of the four authors knew Jesus personally, and that the earliest of them (Mark) wasn't recorded till the 60s — decades after Jesus lived and died!

When people learn this, it often leads to something of a crisis of faith. If these writers didn't even know Jesus firsthand, where the heck did they get their information?? And come to think of it, why do their accounts differ? Is some of it made up? Is all of it made up??

The anxiety and fear that wells up is normal, and it's healthy to acknowledge that you're feeling it. But once that first shock abates, it's possible to discover a sort of freedom in the knowledge that the Gospel writers (and all the authors of the biblical texts) were human, with human biases and specific goals fitting their unique context; and that they didn't have all the answers!

This realization can free us to approach scripture without certain expectations (that it's all inerrant and prescriptive, etc.), and allows us to bring our doubts to the table with us. If something in the text seems questionable — particularly if it seems to promote bigotry and injustice rather than God's love — we can consider whether something in its author's cultural context might be responsible for that part of scripture.

So taking some time to learn the unique contexts of each writer can be quite enriching to how we engage the Gospels. For a chart that sums up the Gospel writers' unique contexts, audiences, and priorities, see this post.

For even more, you'll want a book that digs into that stuff — I recommend Raymond Brown's An Introduction to the New Testament (the abridged version!!). As you learn about the Gospel writers, I hope several things become evident:

First, that they weren't just making things up whole cloth, or relying on a game of "he said she said" telephone for their information! Each one drew from different primary or secondary sources, eyewitness testimonies or written texts (many of which no longer exist, but scholars have pieced together evidence of, like the famous "Q source" that both Matthew and Luke drew from).

Yes, each author does have an agenda in writing about Jesus, and in how they tell his story. But that's not a nefarious thing; it's true of any text, whether biography, poetry, novel, song — you don't take the time to write something without a purpose in mind! With variation between their specific goals, overall each Gospel writer's agenda was to persuade their audience that Jesus is worth following, and/or to offer encouragement to those who already believed.

Another thing that modern readers sometimes interpret as intentionally deceptive is that, yeah, the Gospels contain things that aren't strictly factual, and that the writers knew weren't strictly factual. This is because ancient ideas about history & biography are very different from our own. When we read a biography, we expect it to be all facts, with citations proving those facts. But the ancients were much less concerned with making sure every detail was accurate; instead, they were focused on making their specific point about whatever thing or person they were writing/reading about. So yes, they might embellish one detail or leave out another in order to fortify their desired message. They cared more about the Truth as they interpreted it than a purely factual account.

On a similar note, each Gospel writer understands Jesus and the meaning behind his story a little differently — hence why they all tell things in slightly different orders, and characterize Jesus differently, etc. This is also understandable — we all interpret stories differently; we all come to different conclusions even when we have the same or similar information. See the section in the google doc titled "each Gospel's essence" to learn more about the different ways each writer characterizes Jesus, and why they may have interpreted him the way they did.

On that topic, let's get to your question about...

Jesus — Messiah, or no?

If you read the Gospel of Matthew and take it as pure fact, you'll determine that Jesus is the Messiah his people were waiting for — that he did indeed fulfill various scriptures. But if you read Mark, you won't find that argument at all! To the author of Mark, Jesus clearly did not match the stipulations of the awaited-for Messiah — and for Mark, that's kinda the point: that Jesus is something new and surprising, unlike anything human beings expected, upturning our ideas of power and salvation.

...So how did they come to these vastly different views??

Well, Matthew was a Jew writing to persuade his fellow Jews that the Jesus movement was worth joining; to do so, he felt he had to "prove" that it fit into Jewish tradition. So he prioritizes showing how Jesus is a righteous Jew who abides by Torah, and that he is indeed the Messiah they've been waiting for.

(It's also worth noting that when Matthew writes, over and over, about Jesus "fulfilling" various bits of Hebrew scripture, that verb "fulfilling" doesn't mean what it might sound like to us — that a given text was always and only about Jesus, with the prophet having Jesus in mind when they wrote it. Rather, to Matthew "fulfilling" the text meant "filling it up" with more meaning — adding to its meaning, not replacing the old meaning. More on that, with citations, in the Google doc.)

Meanwhile, Mark's author was a Jew writing mostly to gentile members of the early Jesus movement. He knew they wouldn't care whether or not Jesus fit the Jewish expectations for a Messiah! (In fact, giving Jesus a bit more of a "Greek" flair would appeal to them more.) So Mark doesn't perform the mental and rhetorical gymnastics that Matthew does to try to make Jesus fit the Messiah requirements.

So which Gospel got it right?

For many matters of scripture, I say "it's open to interpretation!" or "Maybe both are right in different ways, conveying different truths!" But for this particular case, it is very important as Christians to accept that Jesus absolutely does not fit the Jewish requirements for their Messiah. To argue otherwise is antisemitic — it's supersessionist, meaning it claims that Christianity supersedes or replaces Judaism.

We might understand, as the author of Mark did, Jesus to be a messiah — which just means "anointed one" in Hebrew (the Greek counterpart is "Christ") — without making antisemitic claims that Jews "failed to recognize their own Messiah." (In fact, there are multiple messiahs in scripture, e.g. in Isaiah 45, the foreign king Cyrus is referred to as God's messiah; though later scriptures like Daniel do start talking about a specific Messiah who will usher in redemption & a new age for the Jewish people.)

We can understand why some of the biblical authors, like Matthew, interpreted Jesus as this specific Messiah as a result of their own specific context, without agreeing with their view. See this post about “Anti-Jewish Content in the New Testament: Why it’s there and what we should do about it” for more on this important topic. (You can also find even further resources on supersessionism in this post.)

...Okay, so we've looked at the authors of the Gospels a good bit. We've learned that their idea of a "biography" is very different from ours — that they didn't consider it bad to rearrange, leave out, or embellish accounts — but what does that leave us with when it comes to knowing who Jesus "really" was?

What can we know for sure about Jesus?

Let's look at the facts. The first one is: we don't have any. Not any 100% certain ones, anyway. The guy lived before audio recorders and cameras; we're relying on written and oral accounts, which can be fabricated.

However, there are points about the Jesus story that are regarded as almost certainly historical by the vast majority of historians today, so let's look at those first:

Jesus almost 100% certainly existed. There is enough historical evidence (both inside and outside the Bible) to confirm this — even non-Christian historians almost unanimously agree that there was a historical Jesus. (Phew, am I right?)

Almost all historians also agree that several parts of Jesus' story almost definitely happened: that he was baptized in the Jordan; that he traveled around teaching and offering miracles (whether or not they agree he actually had the power to perform real miracles, of course); and that he was arrested and crucified by the occupying Roman Empire.

Some of these almost-irrefutable claims lend plausibility to others: if he traveled around teaching, what was he teaching? Why not the sermons, the parables recorded in the Gospels? And if he was crucified — the death of a criminal, an insurrectionist — what did he do to get himself crucified? He must have done something to cause Rome to see him as a threat to their Empire — why not some of the sayings and actions that are recorded in the Gospels, like his claim to be "Son of God" (a title used for Caesar); his protest march into Jerusalem satirizing Caesar; and his disruption at the Temple?

The attempt to determine which parts of scripture are "authentic," i.e. things that really happened / things Jesus really said," is often called "The Quest for the Historical Jesus."

Over the decades, scholars interested in this pursuit have developed various "criteria of authenticity," which they use to try to determine how probable any given bit of the Gospels is. In the google doc, I summarize the history of this "quest" and describe some of the most popular criteria. But what's important to understand is that these criteria have major limitations — they're often applied somewhat arbitrarily, for one thing, and ultimately they can't "prove" for sure whether something in the text is definitely historical or definitely not. So honestly, this is not a field of study that I recommend everyone go immerse themselves in! When I do, I have fun for a while, then kinda end up more overwhelmed by how much we can't know.

Still, sometimes these criteria of authenticity do yield some interesting points. For instance, the "Criteria of Embarrassment" (yes, that's what it's called lol) asserts that anything in the text that would have been embarrassing to its author is more likely to be historical fact — because why would the author have made something up that puts them in an unflattering light, or might be used to argue against their message?

For example, a lot of Gospel stories depict Jesus' disciples being kinda clueless, or saying petty things, or failing miserably (e.g. the denial of Peter). Why would the Gospel authors have wanted to make these earliest believers, who are meant to be role models for their audience, look so bad? This criterion says that wouldn't — that they must include those stories because they really happened, rather than being things the author made up to make their point.

Or take the Criterion of Multiple Attestation, which determines how many sources include a certain saying or event. The more sources contain a specific story, the more plausibly "authentic" that story is, since it means that different unconnected communities knew that story. Logical enough.

So yes, there are ways to consider the historicity of the Gospels — but not definitively. So the question becomes: is the historical knowledge we do have enough for me to feel some level of, I don't know, peace? stability in my faith?

And, at the end of the day, how important to me is it that every single thing the Gospels say is completely factual?

Back to what matters: the Good News

Facts are great — God gifted us our minds, and various scripture stories show God encourages us to wrestle with the text! — but we are called to faith as well.

Furthermore, taking the Bible seriously means accepting it for what it is — a collection of ancient texts compiled by humans, even if guided by Divinity — rather than insisting it be what it is not. For the Gospels, that means accepting that they are not biography, but story, and prioritize Truth over fact.

My pastor friend Roger puts it like this:

“For me, it isn’t about deciding which things Jesus really said or didn’t say. That’s a road that goes nowhere. As a pastoral response, I take scripture at face value and work to empathize with the people in and behind the text. Through that empathy, I can find some meaning that connects with what we’re facing here and now.”

When we acknowledge that the Bible includes human interpretations of the Divine, and that we bring our own human interpretations to our reading of it, where does that leave us?

It leaves us in need of conversation, of an expansion of our perspectives by talking through scripture in community. We do that conversing with friends, or attending Bible studies at church, or reading a variety of theological texts — getting as many unique understandings of Jesus as we can, joining our ideas together to get an ever broader glimpse of the Divine.

There's a reason Jesus taught in parables: he didn't want there to be one definitive answer to matters of life and faith! He wanted to ignite conversation, to draw us into community — because it's in community that we are the image of God, the Body of Christ.

So keep on wrestling, wondering, talking it through (taking time to rest when needed — there's no rush!). We discover scripture's meaning for us in our own place and time through the wrestling, together.

#reading and studying the bible #bible tag #the quest for the historical jesus #gospels #historical criticism #biblical criticism #essays #i didn't do a great job of citing all my sources in this post -- for citations go to the google doc!#there's a list of further reading at the top of the doc too btw

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pinknipszz · 8 months

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golden girl

↷ ˊ- neteyam/metkayina reader | (i.), (ii.), (iii.), (iv.)

“cause i have walked a thousand miles for the golden girl, golden smile.”

neteyam had finished the spearhead in a matter of days. after having secured the carved bone to the end of a sturdy pole, he tried its durability against some fish, but not without whispering a few prayers beforehand. his arms had grown taut from the strain, and neteyam feels sorry for leaving you worried, even when he had apologized that he’d be missing another day’s lessons for reasons so futile.

but you, oh so beautiful you, had placed a gentle hand on his chest that spoke a thousand reassurances. the skin underneath your palm rejoiced at the contact, buzzing with delight. neteyam couldn’t even begin to recall what you had really said to him. but if you asked what beads were in your hair or what your eyes remind him of, he’d have an answer. he’d say it like gospel truth.

after you had left, he returned to the spear. he was still a warrior at heart.

neteyam remembers how the weight of it felt strange in one hand, and how he didn’t quite know what to do with the other. if you had been there that day to watch him, hunting fish with an aim that wouldn’t even impress a baby, you would have called him out on his tense shoulders or unsure feet. it just felt awkward, unfamiliar. his stance, his spear, the sea. but he didn’t want to call it wrong.

sure the smooth stone was too heavy for an arrow and too thin for a spear, but he would never call it wrong, a freak of nature. maybe he would have in the past, but now he knew what it really was: a little like him. carved for the forest before he changed its purpose. now the weapon was neither arrow nor spear. neither land nor sea. it lays tucked away in his family’s marui, collecting dust and dreams he dared not speak.

visiting the tidepools became a pastime, just as you predicted. it had not even been several days since neteyam last asked you to accompany him, but you didn’t mind. it made up for his recent absences. while you do adore his siblings and treat them like your own, you admit that there’s a charm in the eldest that simply could not be replicated. so when he had asked you one morning, your heart jumped eagerly.

you felt guilty the more you realized the reality of the situation. you joined the group for tuk out of the goodness in your heart, and now you yearned for her older brother. it made your stomach churn, yet a quiet, selfish part of you wondered what it would be like to stand by neteyam’s side, to call his family your own, and to have his child. you wanted a hand to slap you across the face, hard, for such thoughts.

the sun peeked through the overgrown palms as you and neteyam followed the familiar path to the pools. it didn’t take much convincing from your parents, much less his own, as if they could see something far beyond the line of friendship. growing and taking shape. the thought left you stubborn, willing to deny and fight for your pride, but you knew that it’d be for naught. neteyam captivated you beyond recognition.

you grew shy of his advances too, if you could even call them that. his silly attempts at conversation, the looks he gave you from afar, even now, with his hand entwined in yours, as he led you to the spot. they fell under an umbrella without a label, or on a blurred line between friends and something more. you bit the inside of your cheek until it drew blood, nervously savoring its copper.

“there will be more fish today.” neteyam said almost to himself, his eyes trained forward. “the waves were high last night with fish of all sorts of colors. you will like them.” you’re not sure if that’s how it works, but you didn’t comment on it.

“then we’ll bring fish for your family.” you squeezed his hand, committing his rough calluses to memory. warm. so warm. “you’re siblings are doing much better now. i wish you had been there to see it.” you remember how lo’ak had finally beat his record of twelve minutes with a commendable sixteen. truly a magnificent feat considering it had only been a few months worth of progress.

tsireya had been the first to congratulate him, all sunshine and smiles. kiri and tuk joined right after. you were fourth, and ao’nung the reluctant fifth. the metkayina trio had decided to end the lessons on a high note by dedicating the rest of the day to “unsupervised” ilu riding. truly, lo’ak had grown spoiled. but there was the unmistakable glint of disappointment in his eyes at how neteyam had not been there to see it.

his steps slowed as if to absorb your words properly, before turning to you with a strange expression. “is that how you feel? if you had asked me to stay, i would have.” neteyam said so easily, his voice light and borderline teasing. how cheeky! you looked away first, unable to maintain eye contact for too long.

the sea smelled stronger here at the edge of the mangroves, numbing your senses. you could only imagine how neteyam felt. the pools were closer too, and oddly enough, he had been right. the pools were higher, deeper, fuller. they reminded you of what you suggested prior. fish for his family.

“did you bring your spear with you?” you asked.

neteyam shook his head, shrugging. “left it at home.” home. you didn’t catch his slip.

he let go of your hand so you can jump off the rocks. then, he followed suit. neteyam memorized it by now, the patterns in the rock. where to step, to pause, to turn. how one had more algae than the other. he doubts he’ll ever get over the feeling of wet algae though. it nearly left him nauseous, but he won’t tell you that. “then how do you suppose we catch fish?i thought you were a hunter.” you huffed.

“a warrior,” he corrected.

“is there a difference?”

surprised with your sudden curiosity, neteyam thought for a moment. truthfully, there wasn’t much of a difference when both hunters and warriors fought to survive. most times he felt like one or the other, other times neither. “somewhat,” he decided, choosing his next words carefully. “one hunts, the other kills. unless you plan to eat your enemies, then you could be both.” your face scrunched in disgust and you punched his shoulder.

chuckling, neteyam reached down to splash water in your direction. “i’m glad you can call yourself a hunter,” he continued. “i don’t want war to touch this place.” fish darted to and fro, and plants waved their tendrils at you. when his eyes grew distant, focusing on violent memories, you watched him quietly. never had the differences between you two been so clear, like the waters of your home.

you were a hunter, he was a fighter. you hunted with intent to feed, he fought with weapons to kill. the cycle of life and death, just as the great mother had embedded in your psyche. like natural law. it was just as strange how two na’vi of two clans could stand so close together, so strongly juxtaposed. sometimes you wondered if this was wrong, or simply one of the many unexplainable things that ewya had intended.

but how could you ever call it simple? even when his shade of blue was so different from yours, and how arms and legs and tail were so much thinner, you swore nothing has ever looked, felt, so right. “did you hunt in the forest?” you asked.

“often.” neteyam looked at you, so much lighter than he ever has before, at the mention of his first home falling from your pretty lips. two of the things he loves most entwined together. he fought the urge to kiss you, to feel the forest and the sea at once. “the first thing i caught was a fish.”

“you and i aren’t so different then.” you grinned.

neteyam finally felt that, after all this time, the move had been worth it. he promises to bring the spear next time.

(masterlist)

#atwow #avatar the way of water #neteyam x reader #neteyam x metkayina!reader #neteyam te suli tsyeyk'itan #neteyam imagine #avatar imagines #atwow neteyam

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soulmusicsongs · 2 years

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youtube

If The Shoe Fits, Wear It - 21st Century (Who's Supposed To Be Raising Who / If The Shoe Fits, Wear It, 1973)

#Soul #Soul Music #Soul Music Songs #Music #Music Songs #1973 #If The Shoe Fits Wear It #Gospel Truth Records #Youtube

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nerdygaymormon · 9 months

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Queer Gospel Music

This past year I came across several songs that I enjoy listening to on Sundays. I created a playlist for myself for Sundays and thought I'd share with y'all.

Yet : Ashley Hess - Ashley Hess was a finalist on the 2019 season of American Idol. I heard her perform this song at the Gather Conference where she introduced it by saying, "The next song that I'm gonna play is a song that I wrote in my lowest time. But it's a song that's so special to me because it was the moment that I felt like I finally came out of hiding, and that the Lord not only saw me, but loved me and embraced me." I can relate so much to that. Plus, I don't hear many songs from the perspective of "I'm trying, so God please don't give up on me."

God Loves Me Too : Brian Falduto - Brian played the gay kid in the movie School of Rock, and catapulted the character into an LGBTQ icon when he delivered the line “You’re tacky and I hate you.” Now as an adult, Brian is back and singing that no one has to earn God’s love. Brian wrote the song after visiting a church that was welcoming and accepting of queer people. I look around and see I’ve found a place where peace and love abound. I’ve waited my whole life for the truth. It is true, God loves you. It don’t matter if you’re LGBTQ

My Little Prayer : David Archuleta - David wasn't out yet when he recorded this, but I imagine he really related to some of these lyrics, such as I'm beginning to understand that you (God) have a plan for me.

The Queer Gospel : Erin McKeown - I love these lyrics. There are those who think we're wicked. There are those who call us names: depraved, lost and sick, and would rather bathe us in shame. But we put the "sin" in sincere, we put the "do" in the doubt. God is perfectly clear. We are perfectly out. Love us as we are. See us and we're holy. In this shall we ever be wholly ourselves.

Good Day (feat. Derek Webb) : Flamy Grant - Matthew Blake was a worship leader for 22 years who has become a “shame-slaying, hip-swaying, singing-songwriting drag queen” named Flamy Grant (it's a play on the name of gospel singer Amy Grant). The lyrics talk of coming back to church after having left for feeling oppressed. They’ve come back to church because despite what some say, God’s love is expansive enough for everyone. God made me good in every way, so I raise my voice to celebrate a good day.

Believe : GENTRI - The pianist for this group is gay. After coming out, he was having a hard time with faith and was angry at God, and he felt God gave him this song as part of his healing process. Believe there is an answer. And while you feel you're buried deep in a disaster, believe more hands are waiting, ready to lift you up and carry you back to safety. You're not alone, keep holding on. And believe.

Explaining Jesus : Jordy Searcy - In 2014, Jordan was a contestant on The Voice. He grew up active in a church and since being on the television show he has written several religious songs, including this one. Jordy discusses the shortcomings of churches, comparing the ways in which church members act and interact with each other, including how they treat the gay community and oppress women. If you're gay and over 85, you've felt for your whole life that when God made you, he just messed up. In the chorus he apologizes that this has been the experience, I'm sorry no one explained Jesus to you.

Satan's Tears : Kyler O'Neal - Did anyone ask how real you are? Has anyone said that you are loved, or that you’re the one they’re dreaming of? Those questions start this beautiful song by trans woman Kyler O’Neal. The song addresses a young gender non-conforming person unaccepted by their world, and the singer promises to wipe away Satan’s tears which were created by a cruel society

Same Love : Macklemore & Ryan Lewis feat. Mary Lambert - Macklemore sings that his gay uncles should be allowed to marry, and speaks of how Christianity has hurt gay people. "God loves all his children" is somehow forgotten, but we paraphrase a book written thirty-five hundred years ago. The song concludes with Mary Lambert singing I’m not crying on Sundays, which I think means not letting religious intolerance and churches harm us anymore

No Place in Heaven : MIKA - Mika is singing about how religion teaches there’s no place in heaven for gay people because the way we love is sinful. Father, won’t you forgive me for my sins? Father, if there’s a heaven let me in

God Is : The Outer Banks - I don't know that they had queer people in mind when they wrote the song, but the lyrics relate to the conflict between one’s queerness and relationship with God. God was never angry. God was not against me. God was never far away. God is not disappointed.

I Know it Hurts : Paul Cardall & Tyler Glenn - I just wanted to believe, but how am I supposed to believe this about me? And then we find each other, queer church members who can understand what we’re going through, who know the hurt. For most queer people, they leave church and go on a different path. They’re not lost, a faint light at the end is guiding their way, they’re finding another way back home.

Losing My Religion : R.E.M. - The song was interpreted as the struggle of a closeted gay man coming to terms with what his religion taught about gay people and is seen as an example of queer coding in the era of “don’t ask, don’t tell.” Lead singer Michael Stipe had declined to address his sexuality, so when “Losing My Religion” came out, people assumed Stipe was coming out as gay. Consider this the hint of the century. Consider this the slip.

HIM : Sam Smith - This is a song about a boy in Mississippi coming out and the conflict between his sexuality and his religious upbringing. He is grappling with the feeling that there’s no place in church for him because he’s gay. Holy Father, we need to talk. I have a secret that I can’t keep. I’m not the boy that you thought you wanted. Please don’t get angry, have faith in me.

Pray : Sam Smith - You won’t see Sam in church, but they say they’re a child of God at heart and are begging God to show the way. I’m not a saint, I’m more of a sinner. I don’t wanna lose, but I fear for the winners

Faith : Semler - This song reached No. 1 on the iTunes Christian music chart and is about growing up queer in a faith community and how the rejection by the church left them scarred. When my religion turned against me, they said my hopes and dreams were faulty. I showed these holes inside my hands, and they claimed they couldn’t see.” Even as they struggled with the church, Semler kept a relationship with Jesus and flourished far more than she did in any church building. But I don’t wanna get small to be in those rooms

Hey Jesus : Trey Pearson - Trey made headlines in 2016 when as the lead singer of the Christian rock band Everyday Sunday, he came out as gay. Three years later and Trey has a question: Hey Jesus can you hear me now? It's been awhile since I came out, I was wonderin' do you love me the same? As a person who struggles to reconcile faith with sexual orientation, I find this song quite moving.

Heaven : Troye Sivan feat. Betty Who - Troye sings about what it’s like for a religious teenager to come out as gay. Without losing a piece of me, how do I get to heaven? Without changing a part of me, how do I get to heaven? All my time is wasted, feeling like my heart’s mistaken, oh, so if I’m losing a piece of me, maybe I don’t want heaven? Troye explains “When I first started to realise that I might be gay, I had to ask myself all these questions—these really really terrifying questions. Am I ever going to find someone? Am I ever going to be able to have a family? If there is a God, does that God hate? If there is a heaven, am I ever going to make it to heaven?” The video features footage from LGBTQ+ protests throughout history.

Revelation : Troye Sivan and Jónsi -This song was written for the movie Boy Erased, which is about a young man being sent by his parents to a conversion therapy camp to try to change him to not be gay. The lyrics are about feeling liberated from the toxic teachings he learned at church about LGBTQ+ people. It’s a revelation. There’s no hell in what I’ve found, and no kingdom shout. How the tides are changing as you liberate me now and the walls come down. In other words, God doesn't condemn me for my queerness.

Orphans of God : Ty Herndon & Kristin Chenoweth feat. Paul Cardall - The message of the song is we are all loved by God, we are all thought about, we are all created equally and God loves us all the same.

Midnight : Tyler Glenn - The Neon Trees frontman gives an emotional song about his departure from the Mormon church but not from God. The ballad is accompanied by a video that shows Glenn removing his religious garments and replacing them with a glittery jacket, which is such a powerful metaphor.

#queerstake

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mittensmorgul · 1 month

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Loose Ends

(a story set in the Evergreen 'verse but can be read as a standalone)

Words: 20,763 Rated: T Tags: Destiel, Saileen, and The Winchester Gospels in a post-Chuck universe

Summary:

Life in a post-Chuck universe might never be dull, but sometimes they're reminded just how much that guy had fucked with their lives over the years. When helping another hunter deal with some rogue fairies brings up some past trauma for Dean, they somehow fall down a rabbit hole of fanfiction that leads them to an even stranger case. At least this time, there's the promise of bringing everyone involved a bit of closure.

NOTES:

This story started with the notion that Dean, like he was doing with The Winchesters series, would enjoy putting his life into his own words after a lifetime of Chuck dictating it all for him. As I began writing, though, I realized maybe he'd just want to *live* on his own terms instead of trying to create some definitive record of events. And that maybe there's some parts of his past he'd rather not think too hard about now that they'd finally won free of the story that had been created for him.

Dean and Cas find a very interesting fanfic that weirdly does tell some unbelievably accurate truths, and I found it much more fun for them to finally get some answers instead! I hope y'all do too!

This is set a few months after the events of my alternate finale, one working part (the first fic in this series), but it's not necessary to read that one first (though I hope it's also fun for those who do read it!)

Read it now on AO3!

or if you want to know how they got here, start at the beginning of this 'verse with one working part (40k words, rated E, a rewrite of 15.19)

#spn fanfic #destiel #things i have written

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justaghostingon · 24 days

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The Cult of the Fox

A Genshin Au based off a dream i had

In an alternate reality where the forest rangers don’t exist - they did once but the acdemia shut them down for one reason or another

Tighnari is being primed to be the next grand sage after his master Nephis can finally retire

Unfortunately for him, Tighnari suffers an excistencial crisis when he realizes this isn’t what he wants to do with his life, and decides to ditch the academia and run off into the forest to live as a hermit

Life as a hermit is pretty good, Tighnari finally gets to interact with the ecosystem he’s been studying, taking notes of how it all works and how the withering has been affecting it

But the problem is this: the people traveling theough it are all idiots who are disrupting everything!

Tighnari keeps having to rescue them, then lecture them on proper forest safety. It should not be this hard to tell mushrooms apart!

What’s worse is that Tighnari’s charisma and common sense leaves such a deep impression that people start seeking him out, getting into more danger just so he can rescue them and give them advice

It seems even in the forest, Tighnari cannot escape his popularity

Naturally this concerns Cyno, whose experience with people living off the grid is almost exclusively the criminals trying to hide from him

So he too seeks tighnari out, only to spend the entire time getting lectured about proper footwear in the rainforest as tighnari makes him makeshift shoes

Cyno leaves, very confused with a new pair of boots

Clearly this man is a master at misdirection. He needs to be better prepared

So he researches Tighnari again, and once again notes that no, he didn’t break a rule, and no, he nephis doesn’t know what happened, no, tighnari didn’t have any kind of concening medical record to explain why when he suddenly up and left.

All in all, he’s back to square one.

Meanwhile, Tighnari has discovered he has neighbors. Now he can’t see these neighbors, but he can see proof that they were there. It appears aranara are real after all

He mentions this to one of his most common rescuees, (a man whose returned to thr jungle no less than 25 times, and always makes the stupidest mistakes, tighnari didn’t even know there were 25 crocodile pits a man could step in) who instantly takes it as truth

Thus this rescuee, and head of the hermit tighnari fanclub, takes this news to the other fans, and they all start spreading it around as gospel

People start leaving things for aranara like they used to whne they were kids, it becomes a whole spiritual movement, focusing on faith, nature conservation, and crutially, a rejection of the acdemia’s rigid way of thinking

The academia does not like this, and so punt Cyno at the problem again like he’s a pokie ball.

Cyno is conciderably alarmed by the “cult” but he still can’t find anything damning on tighnari. If anything he seems more like an oblivious figurehead. A very handsome, and charming figurhead.

A charming figurehead thst happily goes on and on about his discoveries about thr withering and aranara…and oh no. He’s falling for the trap isn’t he?

Regaining his senses, Cyno confronts tighnari, and upon his confusion, deems him completely innocent, and warns him about people using him

He also leaves promising to come visit and play TCG, cause Tighnari’s had no one to play with and that is a crime

Concerned about what his so called fan club have been doing, Tighnari leaves his forest to head to their headquarters in the nearest village hoping to smooth things over and put a stop to all this nonsence

A huge crowd comes to hear him speak

Tighnari gives them all a lecture about following others blindly, deliberately walking into dangerous areas without protection, and…did they ever think about bow their actions were affecting the environment?

He leaves the meeting thinking he’s solved the whole thing, but in reality he’s just made it worse.

Because now the fan club has a goal: a goal to preserve their beloved hermit’s forest at all costs

Tighnari wakes up from his hut to find s whole crowd of eager people begging him to teach them how to properly takr care of the forest

And its not like tighnari can refuse that right? Teaching is one of the few things he misses from the academia.

Thus does Tighnari’s cult become the next generation of forest rangers, to the great confusion of the academia and sumeru as a whole

Tighnari doesn’t mind. He likes this way better than being a sage

The end

#tighnari #cyno #cynonari #if u squint #genshin impact #genshin impact au #i had a dream #tighnari started a cult

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apenitentialprayer · 1 month

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In Christ, YHWH Himself Becomes the Accursed One, by Christopher Powers.

According to the Gospels of Matthew and Mark, nothing good happens to Jesus once he is put on the cross. All the signs are against him. He has been mocked, and the mockers have asked for a sign that he is the Son of God. Well, the sign has been given. Here is the sign that Jesus is the Son of God: darkness. God has pulled back.

Reader, do not miss the point. Everything turns against Jesus: the cosmos, the political world, his compatriots, his fellow religionists, his chosen companions, nature itself. There is no mercy. There is no grace. There is not even a fragrant breeze.

And have you ever thought about this? There is no silence.

One might hope to come to one's death in peace, to have a calmness and quiet about you within which you could compose yourself to face your end. Jesus had no peace. Not only did he have the pain from the nails and the agony of suffocation; he had the horror of screams. A crucifixion scene is a scene of screaming. Raymond Brown says that crucifixions were "particularly gruesome" because of "the screams of rage and pain, the wild curses and the outbreaks of nameless despair of the unhappy victims." There was screaming around Jesus for hours from the others, only a fragment of which is recorded in the Gospels (their taunting of Jesus). And finally, in the end, Jesus himself screamed.

Yes, Jesus screamed out in the midst of his pain, not in rage, not in a curse, but in a loud cry. The Word of God incarnate does not merely speak; it is a screamed-out question, and it is his death cry. My God, my God, why hast thou forsaken me? What does it mean?

It means, I think, the obvious thing: that Jesus died in the worst way possible, that he died in unimaginable pain, and that his physical pain was accompanied by the mental and emotional pain of being abandoned by God. He entered into our human condition; he came down from heaven and was begotten by the Holy Ghost of the Virgin Mary and was made man. And then he went down further. He entered into the saddest and lowest human conditions; he entered into griefs and degradations and betrayals and tortures. He entered into them, he went down, and then he went down further. Jesus plumbed the absolute and literal depths of what it is to be human. He wept, sometimes with us and sometimes over us. He visited our tombs. And —it sounds trite but it's literally true— he shared our pain.

This, to be honest, is good news for us. There are no depths to which we may have to descend that Jesus has not already descended. However bad your life gets, Jesus will be with you. He can be with you, because he has gone down even further.

[... A]ll of us know that we have untested limits. For Jesus there were no untested limits. And with trembling in our bones we can voice the sacred truth, that it is . . . good . . . that Jesus was so completely tested. For when Jesus screamed, it was, as I said, not in anger, not in rage, but in: a prayer. Although screamed out, the words My God, my God, why hast thou forsaken me? are a prayer.

Jesus feels nothing but abandonment from God, and yet nonetheless he prays to God. He no longer feels any intimacy with God — less than twenty-four hours earlier he was praying to his "Father" that he be spared of all this; now he cannot pray to his Father, but he can still pray like any human being can pray, to "God," to indeed "my God." He screams, yes, he cries out, yes, but it is a question that he cries, and a question rests upon a relationship, on the reality of one to whom a question is addressed. Jesus goes all the way down to the very bottom of human existence, and even at the bottom, even in the midst of all the pain in the universe, even in the absence of any sign at all that he has a divine Father, even there at the bottom a human being can still pray to God, can still ask, if nothing else, why this God, to whom he is speaking, why this God has forsaken him.

We find God by going down this road, down the road that goes down. Leonard Cohen, in his song "Suzanne" (which Susan used to sing to me), saw deeply, if not perfectly, when he said Jesus realized "only drowning men could see him." Jesus saw this from the cross (I think this is what Cohen means by "his lonely wooden tower"), where, Cohen says, he was "forsaken, almost human."

No, that last modifier is wrong: forsaken, fully human is the point. Yet it may be true that only drowning people can see Jesus. We who have suffered the depths can catch sight of him, I think, because Jesus was fully human all the way down: in the darkness, beyond the darkness, forsaken, fully human, he sank (as Cohen almost says) beneath God's wisdom like a stone.

Rev. Canon Victor Austin (Losing Susan: Brain Disease, The Priest's Wife, and the God Who Gives and Takes Away, pages 135-136, 137-138). Italics original.

There is no pit so deep that He is not deeper still.

Betsie ten Boom, as recorded by her sister.

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