#Revised Geneva Translation

[mybeautifulchristianjourney]

Ambassadors for Christ

For God was in Christ, and reconciled the world to Himself, not imputing their sins unto them; and has committed the word of reconciliation to us.

Now then, we are ambassadors for Christ, as though God is exhorting you through us. We implore you on Christ’s behalf: Be reconciled to God! — 2 Corinthians 5:19-20 | Revised Geneva Translation (RGT) Revised Geneva Translation of the Holy Bible © 2019 by Five Talents Audio. Cross References: Psalm 32:2; Isaiah 27:5; Malachi 2:7; Romans 4:8; Romans 5:10; 1 Corinthians 13:5; 2 Corinthians 6:1; 2 Corinthians 12:10; Ephesians 6:20; Colossians 1:20; Colossians 2:9

[daimonclub]

The King James Bible

The King James Bible A feast is made for laughter, and wine maketh merry: but money answereth all things. King James Bible Ecclesiastes 10:19 All things are full of labour; man cannot utter it: the eye is not satisfied with seeing, nor the ear filled with hearing. King James Bible Ecclesiastes 1:8 The thing that hath been, it is that which shall be; and that which is done is that which shall be done: and there is no new thing under the sun. King James Bible Ecclesiastes 1:9 And I saw the dead, small and great, stand before God; and the books were opened: and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works. King James Bible Revelation 20:12 And when he had spoken these things, while they beheld, he was taken up; and a cloud received him out of their sight. King James Bible Acts 1:9 I am not worthy of the least of all the mercies, and of all the truth, which thou hast shewed unto thy servant; for with my staff I passed over this Jordan; and now I am become two bands. King James Bible Genesis 32:10 A great influence on the English language occurred in 1611, five years before Shakespeare died. This was the publication of the King James's translation of the Holy Bible, a 14th-century translation by John Wycliffe, The King James Version, as it is called, was completed in 1611. If Shakespeare gave the language its greatest poetry, the Bible gave it much of its greatest prose. This version of the Bible was not written by one man but by a team or committee of some 47 scholars. We know very little about them except that they were certainly men of literary genius, and we have their finished work as a proof.

King James Bible The followers of John Wycliffe undertook the first complete English translations of the Christian scriptures in the 14th century. These translations were banned in 1409 due to their association with the Lollards. The Wycliffe Bible pre-dated the printing press but it was circulated very widely in manuscript form, often inscribed with a date which was earlier than 1409 in order to avoid the legal ban. Because the text of the various versions of the Wycliffe Bible was translated from the Latin Vulgate, and because it also contained no heterodox readings, the ecclesiastical authorities had no practical way to distinguish the banned version; consequently, many Catholic commentators of the 15th and 16th centuries (such as Thomas More) took these manuscripts of English Bibles and claimed that they represented an anonymous earlier orthodox translation. In 1525, William Tyndale, an English contemporary of Martin Luther, undertook a translation of the New Testament. Tyndale's translation was the first printed Bible in English. Over the next ten years, Tyndale revised his New Testament in the light of rapidly advancing biblical scholarship, and embarked on a translation of the Old Testament. Despite some controversial translation choices, and in spite of Tyndale's execution on charges of heresy for having made the translated Bible, the merits of Tyndale's work and prose style made his translation the ultimate basis for all subsequent renditions into Early Modern English. Under the leadership of John Calvin, Geneva became the chief international centre of Reformed Protestantism and Latin biblical scholarship. The English expatriates undertook a translation that became known as the Geneva Bible. This translation, dated to 1560, was a revision of Tyndale's Bible and the Great Bible on the basis of the original languages. Soon after Elizabeth I took the throne in 1558, the flaws of both the Great Bible and the Geneva Bible (namely, that the Geneva Bible did not "conform to the ecclesiology and reflect the episcopal structure of the Church of England and its beliefs about an ordained clergy") became painfully apparent. In 1568, the Church of England responded with the Bishops' Bible, a revision of the Great Bible in the light of the Geneva version.

King James I While officially approved, this new version failed to displace the Geneva translation as the most popular English Bible of the age - in part because the full Bible was only printed in lectern editions of prodigious size and at a cost of several pounds. Accordingly, Elizabethan lay people overwhelmingly read the Bible in the Geneva Version - small editions were available at a relatively low cost. At the same time, there was a substantial clandestine importation of the rival Douay–Rheims New Testament of 1582, undertaken by exiled Roman Catholics. This translation, though still derived from Tyndale, claimed to represent the text of the Latin Vulgate. In May 1601, King James VI of Scotland attended the General Assembly of the Church of Scotland at St Columba's Church in Burntisland, Fife, at which proposals were put forward for a new translation of the Bible into English. Two years later, he ascended to the throne of England as James I. In January 1604, King James convened the Hampton Court Conference, where a new English version was conceived in response to the problems of the earlier translations perceived by the Puritans, a faction of the Church of England. James gave the translators instructions intended to ensure that the new version would conform to the ecclesiology - and reflect the episcopal structure - of the Church of England and its belief in an ordained clergy. The translation was done by 6 panels of translators (47 men in all, most of whom were leading biblical scholars in England) who had the work divided up between them: the Old Testament was entrusted to three panels, the New Testament to two, and the Apocrypha to one. In common with most other translations of the period, the New Testament was translated from Greek, the Old Testament from Hebrew and Aramaic, and the Apocrypha from Greek and Latin. In the Book of Common Prayer (1662), the text of the Authorized Version replaced the text of the Great Bible for Epistle and Gospel readings (but not for the Psalter, which substantially retained Coverdale's Great Bible version), and as such was authorized by Act of Parliament. By the first half of the 18th century, the Authorized Version had become effectively unchallenged as the English translation used in Anglican and English Protestant churches, except for the Psalms and some short passages in the Book of Common Prayer of the Church of England. Over the course of the 18th century, the Authorized Version supplanted the Latin Vulgate as the standard version of scripture for English-speaking scholars. With the development of stereotype printing at the beginning of the 19th century, this version of the Bible became the most widely printed book in history, almost all such printings presenting the standard text of 1769 extensively re-edited by Benjamin Blayney at Oxford, and nearly always omitting the books of the Apocrypha. Today the unqualified title "King James Version" usually indicates this Oxford standard text. The outstanding prose works of the Renaissance are not so numerous as those of later ages, but the great translation of the Bible, called the King James Bible, or Authorized Version, published in 1611, is significant because it was the culmination of two centuries of effort to produce the best English translation of the original texts, and also because its vocabulary, imagery, and rhythms have influenced writers of English in all lands ever since. Similarly sonorous and stately is the prose of Sir Thomas Browne, the physician and semiscientific investigator. His reduction of worldly phenomena to symbols of mystical truth is best seen in Religio Medici (Religion of a Doctor), probably written in 1635. It is impossible to estimate the importance or effect of the King James Bible on the English language. Listen to the simplicity but the power of the prose in these lines from St Paul's first epistle to the Corinthians: When I was a child, I spoke as a child, I understood as a child, I thought as a child: but when I became a man, I put away childish things. For now we see through a glass, darkly; but then face to face. now I know in part; but then shall I know even as also I am known. And now abideth faith, hope, charity, these three; but the greatest of these is charity.

King James Holy Bible What we call "modern English" comes from the period immediately following the publication of the Bible and Shakespeare's death. We generally consider 1640 to be the beginning of modern English, and the language has changed remarkably little ever since. By the 17th century the language had discarded its grammatical complexities: no more declensions and a minimum use of the subjunctive. Grammatical gender had disappeared and English became the only European language to employ natural gender that is using feminine pronouns for things feminine, masculine pronouns for things masculine and the neuter "it" for everything else. How much simpler than in, say, German where a table is "he", a postage stamp is "she" and a girl is "it". Then too, English gave up its second person singular - what on the Continent is known as "the familiar form" expressed by to in Italian. Spanish and French and du in German. In English this was "thou" and its use became restricted to poetry, church and a few provincial dialects. Instead, English, as you well know, now simply uses the plural form "you" for everyone and for all. In place of the grammatical complexities of Old English, the language became more exact in other ways. Modern English has a fixed system of word order more exact than exists in any other language and a highly sophisticated use of tenses which causes so much difficulty for a foreign student. So the King James Bible, also known as the Authorized Version, has had a profound influence on the English language since its publication in 1611 and certainly played a significant role in standardizing the English language. In fact its translators sought to create a version that would be accessible and understandable to all English speakers, regardless of their social status or region. This helped to establish a uniform form of English across different communities. What's more it contributed to a great vocabulary enrichment since the translators of the King James Bible used rich and eloquent language, drawing heavily from the literary traditions of the time. They introduced many words and phrases into the English language that have since become commonplace, including "eye for an eye," "the salt of the earth," "scapegoat," "fly in the ointment," and "out of the mouth of babes." Furthermore The King James Bible popularized certain phrasal patterns and idiomatic expressions that are still in use today. Its language has permeated various aspects of English-speaking culture, including literature, politics, and everyday speech. The King James Bible has also had a profound impact on the moral and ethical values of English-speaking societies. Its teachings and narratives have shaped the cultural and religious landscape of the English-speaking world, influencing everything from laws and social norms to literature and art. Therefore the King James Bible's influence on the English language is vast and enduring, and its legacy continues to be felt in both religious and secular contexts to this day. For example the King James Bible has influenced numerous English writers and poets over the centuries, including William Shakespeare, John Milton, John Bunyan, and John Donne. Its majestic language and poetic style have left an indelible mark on English literature. Many famous literary authors have been influenced by the Bible, as its stories, themes, and language have permeated Western culture for centuries. Here are some notable authors whose works show significant influence from the Bible. First we can quote John Milton, whose epic poem "Paradise Lost" draws heavily on biblical themes, particularly those found in the book of Genesis. The poem explores the Fall of Man, the rebellion of Lucifer, and other biblical narratives. Or Shakespeare's works that are filled with biblical allusions and imagery. Many of his plays, such as "Hamlet," "Macbeth," and "King Lear," contain references to biblical stories and characters. But how not to mention John Bunyan, the author of "The Pilgrim's Progress," who was deeply influenced by the Bible. His allegorical tale draws heavily on biblical themes and imagery to explore the Christian journey. And also Herman Melville's masterpiece, "Moby-Dick," that contains numerous biblical allusions and references. The novel explores themes of good and evil, redemption, and the search for meaning - all of which are deeply rooted in biblical tradition.

King James I of England and Scotland Even poets such as Emily Dickinson whose poetry often reflects her deep engagement with the Bible. Many of her poems explore religious themes, and she frequently incorporates biblical imagery and language into her work. Then there is T.S. Eliot, a renowned modernist poet, who drew extensively on the Bible in his poetry. His famous work "The Waste Land" contains numerous biblical references and allusions, reflecting his interest in Christian theology and symbolism. But also Charles Dickens, Elizabeth Barrett Browning, George Eliot, and Thomas Carlyle were influenced by the Bible. Last but not least we can remember Fyodor Dostoevsky. Dostoevsky, though not writing in English, was influenced by the Bible in his Russian novels. His exploration of moral and existential themes in works like "Crime and Punishment" and "The Brothers Karamazov" resonates with biblical ideas of sin, redemption, and the human condition. Dubliners is a collection of fifteen short stories by James Joyce, and the book contains a story with this title “A Little Cloud” that alludes to a Biblical passage, I Kings 18:44: “And it came to pass at the seventh time, that he said, Behold, there ariseth a little cloud out of the sea, like a man's hand. And he said, Go up, say unto Ahab, Prepare thy chariot, and get thee down that the rain stop thee not.” The little cloud is the harbinger of a great rain, which the prophet Elijah summons to end a drought. The title "A Little Cloud" may also evoke the biblical phrase from the book of Job, where God speaks to Job out of the whirlwind, saying: "Hast thou entered into the treasures of the snow? or hast thou seen the treasures of the hail, which I have reserved against the time of trouble, against the day of battle and war?" (Job 38:22-23, King James Version). This passage refers to the idea of small clouds holding great potential, possibly reflecting the protagonist's aspirations and dreams in the story. As a matter of fact in "A Little Cloud," the protagonist, Little Chandler, dreams of becoming a successful writer like his friend Gallaher, who has achieved fame abroad. However, his dreams clash with the realities of his mundane life in Dublin, where he is trapped in a dull job and responsibilities of family life. The story explores themes of disillusionment, longing for escape, and the tension between dreams and reality. The biblical allusion could be interpreted as suggesting that even small aspirations or desires, represented by "a little cloud," can carry significant weight and have profound implications for individuals, especially when they collide with the harsh realities of life, akin to the "time of trouble" mentioned in the biblical passage. To conclude this article we must consider that the Bible is one of the most widely printed and distributed books in history. Millions upon millions of copies of the Bible have been printed in numerous languages and editions over the centuries. It has been translated into thousands of languages and dialects, making it accessible to people all around the world. The Bible has had a profound impact on countless individuals across diverse cultures and time periods. You can also visit these pages: www.kingjamesbibleonline.org www.biblestudytools.com Origins of proverbs Wisdom of proverbs Quotes by authors Quotes by arguments Thoughts and reflections Essays with quotes Read the full article

[battle-ready-disciples]

a - Wednesday Verse/s of the Day - 11/02/22

a – Wednesday Verse/s of the Day – 11/02/22

November 02, 2022 – Wednesday Mark 11:25-26 RGT 25 “But when you shall stand and pray, forgive (if you have anything against anyone) that your Father also, Who is in Heaven, may forgive you your trespasses. 26 “For if you will not forgive, your Father Who is in Heaven will not pardon you your trespasses.” Comment Why the RGT (Revised Geneva Translation)? Because if you look in your NIV, ESV, CJB,…

[reasonably-tattered]

I have always enjoyed Anathema’s name for its biblical-but-in-a-kinda-goth-way vibes. but today I happened upon a pamphlet by Parker Menzimer, A Brief History of Bookplates, and I nearly leapt out of my skin.

first, really quickly: anathema shows up in the New Testament in the work of the Apostle Paul—notably his Epistle to the Galatians. in short, some Galatian Christians decided to go off-script with Christian doctrine. Paul finds this upsetting, and he sends them what can perhaps best be described as a “strongly-worded note.” here’s a taste, from the 1599 Geneva Bible:

But though that we, or an Angel from heaven preach unto you otherwise than that which we have preached unto you, let him be accursed. [emphasis mine]

in other words, Paul is saying: “stick to the original teachings you received. if anyone tries to contradict or revise them—even an angel! seriously!—then I, for one, hope they meet with something very unpleasant!” and what English translations variously render as “accursed,” “condemned,” “damned,” is anathema.

the sense that Paul supplies is that of anathema as a safeguard: a curse laid up as comeuppance for those who impinge on the purity of the doctrine. (a curse that, he darkly hints, smacks of divine approval.) anathema serves as a ward for the protection and preservation of special information.

okay. what does this have to do with the Menzimer pamphlet? well, take a look:

here’s the section I find most interesting:

That books have a special vulnerability to circulating by means innocent or otherwise has long been noted. In the Middle Ages, when each book was necessarily copied out or typeset by hand, printers had a heightened sensitivity to where books ended up and by what means. Some employed an unusual security system: they added anathema, or curses, to their volumes. These anathema detailed, sometimes explicitly, what might befall a grifter should he opt to take a five-finger discount. One such curse can be found in a book of hours (an illuminated prayer book used in medieval Christian traditions) published by the Parisian printer Simon Vostre: “Whoever steals this Book of Prayer / May he be ripped apart by swine / His heart be splintered, this I swear / And his body dragged along the Rhine.” At a time when printing was an all-consuming labor, book theft was no joke! [emphasis mine]

Anathema Device, one-time professional descendant, is herself the one who keeps The Book intact. she holds onto the message—quite literally. Anathema is the safeguard—the bookplate. (and this makes her childhood scribbles in the cover of The Nice and Accurate Prophecies click for me, by the way.)

and when she does lose the book? it’s in no small part due to the interference of an angel. (one who does wind up inconveniently discorporated in connection with the not-really-stolen-but-yeah-kind-of-actually book in his possession.)

and finally, after the End of the World (That Wasn’t), Anathema gets to rewrite the script herself. she burns a book, and as such, she’s no longer a security measure, or a professional descendent, or anything of the sort. she gets to decide what goes up in flames; she gets to decide what she’ll be. and I think that’s neat.

[a-beautiful-crow]

What is the best version of the Bible for the most accurate English translation?

I'll try to answer this ask with the books:

Treasure and Tradition from the Saint Agustine Academy Press

My Catholic Faith: A Manual of Religion by Bishop Louis LaRavoire

So I decided include the Least Trusted Bibles™ and maybe the Failed Protestant English Translations™ because it's fun. This has nothing to do with the ask, and I'll probably just answer quickly at the end.

So here's the list of rejects:

John Wycliffe's Bible (1382-1395) He rejected the church, relied only on the teachings of the bible, had followers called Lollards and got declared a heretic.

Martin Luther's Bible (1522-1534) "Martin Luther's rejection of church teaching led him to accept scripture alone as a source of divine revelation. Therefore he sought to create a bible for the common man using vernacular German. Seeking to avoid the Catholic Vulgate and having no access to original manuscripts, Luther consulted recently printed copies of the Septuagint and the Hebrew Masoretic Text. Though his bible was unprecedented in it's popularity and influence, it is universally noted that his translation contained significant biased based on his beliefs." I just think it's funny how he used the Septuagint and also used the book that didn't trust the Septuagint.

William Tyndale's Bible (1525-1536) This one is truly a failure because he was inspired by Luther's Bible but didn't trust Luther's Bible enough to accept it so he made his own but also used heterodox commentaries of Luther's Bible... and people say women give off mixed signals but clearly they've never seen William Tyndale. Anyways, this translation was absolutely demolished by my dude St. Thomas who pointed out biased mistranslations.

The Great Bible (1538) King Henry the VIII's first authorized English translation of the bible. Imagine Tyndale's but worse because the author Myles Coverdale (fanboy of Tyndale) tried amending it with The Vulgate and Luther's Bible. (Remember how Luther was like I don't wanna use The Vulgate! Yeah I guess they didn't care)

The Geneva Bible (1560) because people hate to see a girlboss winning, protestants fled to Geneva during the reign of the Catholic Queen Mary (the girlboss in question). They created The Geneva Bible.

The Bishop's Bible (1568) At least they tried being a bit more logical in this one. A bit. The English bishops under Elizabeth the 1st were "dissatisfied with the Great Bible due to it's translation from the Vulgate, yet the Geneva Bible was far too Calvinistic" You see where there's like a little bit of a thought occuring? Anyways it's size and cost were problems, so people kept using the Geneva Bible.

King James Version (1604-1611) Cringe. The Non-Catholic manuscripts were preferred in making this book and it shows. "resulting in significant changes, including the canon of books" I like how the book My Catholic Faith has a really good little paragraph about it more or less about this. "Having rejected Tradition, Protestants cannot be certain that the books they have accepted are genuine... Protestant Bibles, the most popular of which is called "The King James Version" omit all or parts of The books of Tobias, Judith, Wisdom, Ecclesiasticus, Baruch, Machabees (I and II) and parts of Esther and Daniel. Luther rejected parts of St. James because the apostle said that faith without works is dead. Luther and followers omitted the Apocalypse, the Epistle to the Hebrews, and the Epistle to St. Jude."

Which ones can you trust then?

The Clementine Revision of the Vulgate (if that still exists anyways)

The Douay-Rheims Bible (you'll love this one)

Challoner's Revision of the Douay-Rheims Bible (The Catholic Church's officially approved English bible)

If you ever go back in time I advise getting the original Vulgate (by St. Jerome). I also advise that once you return to get a bulletproof vest and other protective gear because I will go after you want you to be safe from heathens.

[historymeetsliterature]

The King James Version - Early modern printing press (6/?)

On May 2, 1611 the King James Version (KJV), or the Authorized Version, was published. This translation had a big influence on English literary style. It was long accepted as the standard English Bible (until the early 20th century).

James I was the successor of Elizabeth I, whose reign imposed a high degree of uniformity upon the Church of England. In her reign, Protestantism was reinstated as the official religion after the short, Catholic reign of Mary I. When James I became king, he requested that the English Bible should be revised because existing translations “were corrupt and not answerable to the truth of the original”.

Before the introduction of the KJV, the Great Bible, authorized by Henry VIII in 1538, was relatively popular, however the editions did contain several inconsistencies. Clergy liked the later Bishops’ Bible (1568), but this version wasn’t authorized by Elizabeth I, nor gained wide acceptance. The Geneva Bible (1557) was the most popular English translation, made by English protestants living in exile during the reign of Mary I.

While a translation of a Bible might now seem very normal, but translating the Bible has been a point of heavy debate. It played an important role in the religious history of Early Modern Europe. I think it is very interesting.

Want to read more?

John O’Malley, Trent and All That, Renaming Catholicism in the Early Modern Era, Cambridge MA, 2000, Chapter II: 'Hubert Jedin and the Classic Position', pp. 46-71

François, Wim. “Vernacular Bible Reading in Late Medieval and Early Modern Europe: The «Catholic» Position Revisited.” The Catholic Historical Review, vol. 104, no. 1, 2018, pp. 23–56.

Britannica, "King James Version". Encyclopedia Britannica, 2 Feb. 2021.

Corbellini, Sabrina. “Reading, Writing, and Collecting: Cultural Dynamics and Italian Vernacular Bible Translations.” Church History and Religious Culture, vol. 93, no. 2, 2013, pp. 189–216.

[santmat]

Talking Animals, Whales that Save Humans: Women Priests, Vegetarianism – An Early Christian Manuscript Holds Some Surprises: The Acts of Philip:   "For sanctity is the bridge for the souls of the righteous, and it abolishes the source of corruption. Therefore, raise yourself above the pollution of desire. Do not allow meat eating and excessive drinking of wine to rule in your members, lest your soul be cast in that mold." -- from chapter 15, verse 3, The Acts of Philip: A New Translation (@ Amazon), François Bovon, Christopher R. Matthews François Bovon and Christopher Matthews utilize manuscript evidence gathered within the last half-century to provide a new translation of the apocryphal Acts of Philip. Discovered by Bovon in 1974 at the Xenophontos monastery in Greece, the manuscript is widely known as one of the most unabridged copies of the Acts yet discovered. Bovon and Matthews' new translation incorporates this witness to the Greek text, which sheds new light on the history of earliest Christianity. François Bovon has spent many years peering into the mists that shroud the early history of Christianity. His investigations have shown him something that might surprise nonscholars that even in the religion's infancy, when the first generation of Christians were spreading the faith, diversity of belief was already the norm rather than the exception. “The usual view is that in the beginning was unity and then schisms developed. Now we have to say that in the beginning there were several communities that differed significantly from one another,” Bovon said. Bovon, the Frothingham Professor of the History of Religion at the Divinity School, has made a major contribution toward clarifying our picture of the early Christian world with his publication of a 4th-century text describing the acts of the apostle Philip. The manuscript describes a community of celibate vegetarians in which both women and men functioned as priests. Bovon and his colleague Bertrand Bouvier of the University of Geneva discovered the manuscript in a monastery library on Mt. Athos in Greece. That they found the manuscript at all is a testimony to Bovon's finely honed detective skills. While examining a catalog of the monastery's holdings, the Swiss-born scholar noticed that a Greek word in the title of a manuscript was plural rather than singular. “Only one letter, and yet it makes a great difference.” The word was praxeis, meaning “acts". The word jumped out at Bovon because most of the other known manuscripts chronicling the career of the apostle Philip record only one praxis or “act,” that of Philip's martyrdom “It was an invitation to me, to find out what was behind that plural.” Philip is mentioned several times in the New Testament, but little is known about him from canonical sources. But there is more information about Philip and other first-generation Christian missionaries in a body of literature known as The Apocryphal Acts of the Apostles, comprising stories that were eliminated from the New Testament by 4th-century editors. Both the Roman Catholic and Eastern Orthodox Churches have tended to preserve these accounts, even though they do not have the status of sacred scripture. This is because the apostles (except for Judas Iscariot) are also saints, and in order to celebrate their feast days, the churches needed information about their lives on which to base ceremonial and iconographic traditions. But these apocryphal texts have themselves been subject to editing by Church authorities in order to bring the liturgical and theological elements in line with orthodox doctrine. The revisions tend to leave out passages that reveal the diversity of practice and belief that characterized early Christianity. “As scholars, we would like to go back before these revisions were made,” Bovon said. Recovering this earlier narrative of Philip's ministry involved something very much like a journey through time. The monastic community of Mt. Athos is a world unto itself, residing on a narrow, rocky peninsula that reaches into the Aegean like a bony finger. At its tip is Mt. Athos, a peak of white marble 6,670 feet in elevation. Along the coast are some 20 Orthodox monasteries that govern the peninsula as an autonomous theocracy. There are no automobiles, little electricity, and by a 1060 edict of the Emperor Constantine Manomachos, which is still in force, neither women nor female domestic animals are permitted to set foot on the monasteries' territory. There is evidence that the first Christian hermits arrived at Mt. Athos in the 7th century, driven out of Constantinople by the Muslims. According to legend, however, the place became a sacred sanctuary in 49 A.D. when a boat bearing the Virgin Mary was blown off course and landed on its shores. At the time, the peninsula contained many pagan shrines, but upon Mary's arrival, these spontaneously crumbled, and a stone statue of Apollo spoke out, declaring itself to be a false idol. Bovon found the manuscript describing Philip's exploits in the Xenophontos monastery, founded in the 10th century. The manuscript was copied in the 14th century, but the original text dates from the fourth century and itself reflects earlier traditions. These traditions are different in many ways from later Church practices. For example, instead of the Eucharist with its ceremonial consumption of bread and wine, Philip's fellow Christians simply sat down to a common meal of vegetables and water. Church leadership was democratic rather than hierarchic, and men and women served equally as priests. In fact, the manuscript describes Philip and the apostle Bartholomew traveling from town to town with Philip's sister, a woman named Mariamne. Bovon believes this woman to be Mary Magdalene. The community described in The Acts of Philip also seemed to follow ascetic practices more extreme than those reflected in New Testament sources. The group insisted on strict vegetarianism and sexual abstinence among its members. “The asceticism was not just a moral issue,” Bovon said. “They believed that living a pure life was a way to better communicate with God.” According to Bovon, the historical Philip along with Stephen and other disciples represented a distinct group of early Christians composed of Greek-speaking Jews centered in Antioch, whose mission was directed largely toward the pagan world. These are the so-called Hellenists of the canonical New Testament book of Acts. Scholars have identified two more groups active in Jerusalem, one led by Peter and another by James, the brother of Jesus. A fourth group, based in Edessa in ancient Syria (now part of Turkey), was led by Thomas, who, according to legend, later traveled to India. Other more radical groups have left traces of their doctrines as well. For Bovon The Acts of Philip is one of many noncanonical early Christian writings that exhibit a fascinating diversity of practice and belief. The author of The Apocryphal Acts of John, for example, describes Christ dancing with his disciples. The Gospel of Nicodemus and the fragmentary Gospel of Peter assert that during the three days between his crucifixion and resurrection, Christ was in the next world preaching to the dead. Another rich source of information on early Christianity is the collection of Coptic writings known as the Nag Hammadi manuscripts, found in Egypt in 1945. Believed to represent a branch of Christianity called Gnosticism, which stressed salvation through knowledge, the Nag Hammadi manuscripts comprise gospels, prayers, sermons, and theological treatises which, like The Acts of Philip, represent a viewpoint “very distant from mainstream Christianity.” These apocryphal writings not only throw light on the origins of Christianity, they can be valuable for understanding early Christian art as well. Bovon regularly takes his students on field trips to the Museum of Fine Arts, where he identifies and interprets art works based on noncanonical Christian sources. A French translation of The Acts of Philip by Bovon, Bouvier, and Frédéric Amsler, a former research assistant and doctoral student of Bovon at Geneva, was published in 1996. In 1999 Bovon published with Bouvier and Amsler a critical edition of the Greek text in the series Corpus Christianorum. It was followed by the publication of Amsler's dissertation, a commentary on The Acts of Philip, in the same collection. A general study, The Apocryphal Acts of the Apostles, co-edited with Ann Graham Brock and Christopher R. Matthews, was published in 1999 by the Harvard Center for the Study of World Religions.

https://news.harvard.edu/gazette/story/2000/02/women-priests-vegetarianism-an-early-christian-manuscript-holds-some-surprises/

[revlyncox]

Superhero Values (2021)

Whether we have great powers or simply great responsibilities, we return to our values to guide our actions. This talk was revised and expanded for the Washington Ethical Society, February 21, 2021. 

Earlier, you gave some advice to “Human Person” (a fictional superhero who “visited” earlier in the Platform) about compassion, understanding, and commitment, which are easier words to say than to practice. It helps to have role models, even if their stories didn’t happen exactly in the way they are told. It seems to me that mythology, fiction, and maybe even history can supply us with examples of values we can agree on. Stories that have captured our imaginations in the past may remind us of the people we hope to become.

When I was a kid, Batman was the lead character in some of those stories. He showed up in comic books and Pez dispensers, but the most influential form of Batman from my childhood was the Adam West character on television. When I was six or seven years old, the other kids who went to my babysitter and I used to run around the yard chasing super villains, pretending the basement steps were the Bat Cave, and generally doing our part for the good of Gotham City. We all traded roles as the heroes, heroines, and the various arch-nemeses.

I learned a couple of things from the Bat-team. I learned that superheroes have origin stories, events that changed the direction of their lives. You might not be able to tell from looking at them, especially in their secret identities, but every superhero has a past. The Bat-team also taught me that superheroes struggle with power. Whether the super skills come from hard work, cool gadgets, or another planet, heroes have to figure out the most effective and responsible way to use those skills. Finally, I learned that superheroes form coalitions. Batman and Robin and Batgirl worked together, not to mention Commissioner Gordon and Chief O’Hara. Even an independent vigilante needs other people for the toughest problems.

Come to think of it, those same things are true for all of us. Each of us has to decide how to respond to the past. Individually and as a group, we are faced with questions of power and responsibility. Teaming up with other people is a source of strength, in spite of and perhaps because of our differences. I think these characteristics of superheroes call attention to WES’s future as a community.

Heroes Have Origins

First, superheroes have origin stories. Some event from the past sparked the character’s discovery of talents and passions, leading to a new sense of identity and purpose. Those events might be associated with death or separation from a loved one, or with the loss of the character’s pre-heroic dreams.

Superman’s powers come from his extra-planetary birth, but his ideas about truth, justice, and the American way come from Martha and Jonathan Kent. There is some speculation that Superman’s creators (Jerry Siegel and Joe Shuster) modeled him after Moses, a baby whose people faced destruction, and was carried in a small vessel to a land where his birth identity had to be concealed.

There is a category of stories in which the characters have qualities that were typical in their place of origin, but something called them to help people in a world similar to our own, where their profound difference turned out to be a gift. Wonder Woman, Black Panther, AquaMan, and Valkyrie fall into this category.

On the other hand, some superheroes start off with an event of pain or trauma, like Peter Parker’s radioactive spider bite to become Spiderman. Batman’s path is a response to trauma. In the Watchmen mini-series on HBO, one of the characters’ commitment to justice came from being a survivor of the 1921 white supremacist attack on Tulsa, Oklahoma. Ms. Marvel’s Kamala Khan is mainly in this category, having gained her powers during an unusual event.

Whatever the story, most extra-human comic book characters have faced a life-changing event that seems to isolate them from important people in their lives. Often, the character will acquire or discover or place new value on a gift or a talent they have during that experience. Picking up these pieces of loss, loneliness, and strength, the character eventually forges a new sense of purpose.

Michael Servetus (Miguel Serveto) is someone from history whose story follows this pattern a bit. He wasn’t always brave, and he wasn’t known for being kind, but he did set himself apart and commit his life to the truth as he saw it. I wouldn’t necessarily call him a Humanist, but he was a free thinker in that he defied the orthodoxy of his time, and his sacrifices made it possible for the people who came after him to do even more questioning of creeds, dogmas, and oppressive religious organizations.

When Servetus read the Bible for himself for the first time as a young student in the 1520s, he was shocked to discover no evidence for the doctrine of the Trinity. In 1531, he published a tract, De Trinitatis Erroribus (On the Errors of the Trinity), seemingly convinced that people would see it his way if only they would listen. That’s not what happened. He was run out of town, his books were confiscated, and the Supreme Council of the Inquisition started looking for him.

This is where the secret identity comes in. Servetus fled to Paris and assumed the name of Michel de Villeneuve. He had a varied career as de Villeneuve, first as an editor and publisher, then as a doctor. He worked on a seven-volume edition of the Bible, adding insightful footnotes. He was the first European to publish about the link between the pulmonary and respiratory systems.

During his time as the personal physician for the Archbishop of Vienne, he secretly worked on his next theological treatise, Christianismi Restitutio (The Restoration of Christianity). He also struck up a correspondence with his old classmate, John Calvin. Servetus was not diplomatic in his criticisms of Calvin’s writing, and Calvin broke off correspondence. Servetus seemed to think that their exchange was illuminating, because he included copies of the letters when he sent an advance copy of the Restitutio to Geneva.  

The publication of the Restitutio in 1553 marked the end of Servetus’ secret identity. Both Protestant and Catholic authorities pursued him as a dangerous heretic. He was burned at the stake on October 27, 1553, by the order of The Council of Geneva. Reportedly, he maintained his beliefs until the end, shouting heretical prayers from the flames. The Catholic Inquisition in France burned Servetus in effigy a few months later. There were a lot of people who didn’t want his ideas to be heard. Luckily for us, a few copies of his books were preserved, and went on to generate new ideas among religious reformers for over 450 years.

Now, I’m not saying Michael Servetus was a superhero. It might be hard to identify with him in some ways. Though he had ideas that were called Unitarian at the time, Unitarian Universalists oday would disagree with most of what he wrote, as would most Ethical Culturists. His creeds don’t match most of our beliefs; though some of his deeds, such as challenging authority and being a medical provider, might resonate. Nevertheless, we can see how a turning point in someone’s life can bring isolation, energy, purpose, abilities, and vulnerabilities, all at the same time. His origins were more like Spiderman than Superman: Being in the right place at the right time, Servetus was bitten by the free thinking bug. He had to adopt an alter ego, but the bug also afforded him the drive and the insight to make great contributions to scholarship and religious freedom.

How often is it the same for those of us who are regular folks? The events that make us who we are may bring a sense of loss or loneliness. These same events may bring a chance for us to develop new talents, or personal connection to the work we aspire to do. Passion and vulnerability can come from a single point in time.

The thing that sets a superhero origin story apart from a villain origin story is how the character translates their past into a future of meaning and purpose. Most of us are not consistently villains or heroes; we have to choose in every moment how to draw from our past to make choices in the present. We can’t control the historical facts of our origin stories. Even if our own choices led to the turning points in our lives, they are in the past now. What we can do is bring our values to the way we understand those turning points, and to our decisions about what to do with the gifts we have now. Let’s do our best to choose to use our origins well.

Heroes Form Coalitions

The very first appearance of Spiderman (in Amazing Fantasy #15 in 1962) saw the teenage Peter Parker misusing his new powers, only to have his negligence contribute to the death of his Uncle Ben, one of his adoptive parents. Peter’s understanding of Ben’s teaching that “With great power there must also come—great responsibility!” shaped his character from then on. The spider counterparts from other universes, heroes like Gwen Stacy and Miles Morales, also have turning points on that theme.

Superhero characters struggling with power and responsibility would have benefitted from reading about James Luther Adams, who was a professor at Harvard during the 1950s and 1960s. Adams had a great deal to say about power and what that meant for the responsibilities of movements for liberation.

Between 1927 and the late 1930s, Adams made several trips to Germany, a country that was renowned for philosophical scholarship. He spoke with religious and academic leaders, was detained for questioning by the Gestapo, and developed a sense of urgency about the political, cultural, moral, and spiritual crisis that went along with the rise of the Nazi party. While Adams developed great respect for the anti-Nazi Confessing Church movement, he noticed that Germany’s churches as a whole were not pushing back against the crisis.

Adams said that individual and organized philosophy should be “examined.” There must be a path for critique, self-correction, and development. Adams wrote, “the achievement of freedom in community requires the power of organization and the organization of power.”

In that same period when Adams was noticing trends of power, organization, and responsibility in Germany, Humanists in the United States were also teaming up. The roots of some of these relationships went back to the Free Religious Association, which was the group where Felix Adler hung around with Ralph Waldo Emerson and the other Transcendentalists. The FRA led to another trend called the “Ethical Basis” group within Unitarianism.

I’m drawing here from The Humanist Way: An Introduction to Ethical Humanist Religion, a book by former WES Senior Leader Ed Ericson. Ericson writes that, by the end of the nineteenth century, the Ethical Basis bloc had successfully advocated that inclusion as either a member or a clergy person in Unitarian congregations be purely on an ethical basis rather than having any doctrinal basis. Ericson continues:

They resisted all attempts to impose any theological requirement, however broadly such a test might be construed. Like Felix Adler’s Ethical Culture, the Ethical Basis Unitarians regarded the dedicated ethical life to be inherently religious without any necessary underpinning of theological belief. This concurrence of views resulted in a close working relationship between the leaders of the Ethical Societies of Chicago and St. Louis and their ministerial counterparts in the Western Unitarian Conference.

(Ericson, The Humanist Way, p. 46-47)

Ericson goes on to say that, while this cohort was concentrated in the midwest, Octavius Brooks Frothingham in New York also largely shared Adler’s philosophy. Ericson also points out that the Ethical Basis cohort provided “a seedbed where organized religious Humanism, under that name, would first put down roots in American soil,” making this development of interest to Ethical Humanism. So, already at the turn of the century, there is some superhero teaming up going on. It gets better!

In 1913, the Unitarian minister John H. Dietrich began using the term “Humanism” to identify his non-theistic philosophy of religion. Dietrich said that he first encountered the term as a religious designation in the text of a lecture delivered to the London Ethical Society (Ericson, p. 61). Ericson writes that “the Ethical Union in Britain had described their movement by the turn of the century.” Ethical Culture in the United States started identifying more closely as a unique expression within the broader Humanist movement a little later, not until after Adler’s death in 1933. At that point, they found a whole league’s worth of Humanists to team up with.

But back to Dietrich, who discovered that his colleague Curtis Reese in Chicago was writing about the same kind of philosophy. Having found each other, they attracted others to the growing Humanist movement. By 1927, they had connected with scientists, philosophers, and journalists, who collectively were turning out what Ericson describes as “a torrent of books, articles, sermons and lectures” (p. 67) that established Humanism as a significant force in American society. In 1933, thirty-four of these prominent figures signed on to The Humanist Manifesto.

Later groups wrote the Humanist Manifesto II of 1973 and the Humanist Manifesto III of 2003. The original 1933 document set a historic precedent, bringing together people from a variety of perspectives and settings. Unitarian and Universalist ministers were well represented, along with V.T. Thayer, Director of the Ethical Culture Schools of New York, plus A. Eustace Haydon and Lester Mondale, who later became Ethical leaders (Ericson, p. 70).

I would suggest that the Washington Ethical Society, by affiliating with both the Unitarian Universalist Association and the American Ethical Union, is living out the spirit of cooperation that has powered the Humanist movement in the United States from its inception. Ethical Humanism is a unique expression and tradition within the larger Humanist movement, and yet that larger movement remains important for understanding who we are and what we are here to do. We come to a deeper understanding of identity and mission when we team up.

In fiction, superheroes seem to gravitate to one another. From the X-Men to the Avengers to the Teen Titans, collections of lead characters become ensembles. They have very different abilities and outlooks. Teaming up isn’t always easy, and it can be risky. Household squabbles may become epic battles if super abilities get out of hand. However, when they combine their gifts in the same direction, they can tackle complex problems that none of them would be able to handle alone.

This is why we form coalitions, too. WES is a community of people who have many differences in your individual lives. Diversity in creed and unity in deed, WES members are able to learn together, make music together, serve the community, and witness for justice, without worrying too much about who is an atheist or an agnostic or a theist or a polytheist. Whether among members, or in coalition with our neighbors across religious or geographic lines, we are able to put differences aside as we work for the benefit of our shared community. It does happen, though, that human beings forget, or retreat into what we think is a bubble of sameness, or narrow our scope of what seems possible.

Let’s build on what is already going well as we resist the shrinking of our horizons. There may be partners in our community that we have yet to meet. There may be institutes for exceptional heroes, or halls of justice, that we have to overcome our internalized hurdles of classism and racism before we can join.

At the very least, we can ensure that we’re making the most of our super team here at WES. Like the superheroes, we can do more and support each other when we come together.

Conclusion

There is a lot that WES has in common with an assembly of superheroes. Each one of us has an origin story, a set of events that shaped our talents, passions, and vulnerabilities. Each one of us has the opportunity to shape that story into a life of meaning and purpose. Like superheroes, it is incumbent on us to come to terms with power. Our collective abilities and assets make us a force to be reckoned with, and it is up to us to do the moral discernment to make sure we’re doing a good job wielding that power. Our honesty with each other and practicing all of our shared values and commitments will help. Like the best superheroes, we form alliances. Within the WES community, we share our specialized powers and support one another to accomplish goals none of us could handle alone. In our coalitions with other groups, we build bridges that support compassion. May all that has been divided be made whole.

May it be so.

[troybeecham]

Today the Church remembers William Tyndale, Priest and Martyr.

Ora pro nobis.

William Tyndale (c. 1494 – c. 6 October 1536) was an English scholar who became a leading figure in the Protestant Reformation in the years leading up to his execution. He is well known as a translator of the Bible into English, influenced by the works of Erasmus of Rotterdam and Martin Luther.

A number of partial English translations had been made from the 7th century onwards, but the religious ferment caused by Wycliffe's Bible in the late 14th century led to the death penalty for anyone found in unlicensed possession of Scripture in English, although translations were available in all other major European languages.

Tyndale worked during a Renaissance of scholarship, which saw the publication of Reuchlin's Hebrew grammar in 1506. Greek was available to the European scholarly community for the first time in centuries, as it welcomed Greek-speaking intellectuals and texts following the fall of Constantinople in 1453. Notably, Erasmus compiled, edited, and published the Greek Scriptures in 1516. Luther's German Bible appeared in 1522.

Tyndale's translation was the first English Bible to draw directly from Hebrew and Greek texts, the first English translation to take advantage of the printing press, the first of the new English Bibles of the Reformation, and the first English translation to use Jehovah ("Iehouah") as God's name as preferred by English Protestant Reformers. It was taken to be a direct challenge to the hegemony of both the Catholic Church and the laws of England maintaining the church's position.

A copy of Tyndale's The Obedience of a Christian Man (1528), which some claim or interpreted to argue that the king of a country should be the head of that country's church rather than the pope, fell into the hands of the English King Henry VIII, providing a rationale to break the Church in England from the Catholic Church in 1534. In 1530, Tyndale wrote The Practyse of Prelates, opposing Henry's annulment of his own marriage on the grounds that it contravened Scripture. Fleeing England, Tyndale sought refuge in the Flemish territory of the Catholic Emperor Charles V. In 1535, Tyndale was arrested and jailed in the castle of Vilvoorde (Filford) outside Brussels for over a year. In 1536, he was convicted of heresy and executed by strangulation, after which his body was burnt at the stake. Tyndale, before being strangled and burned at the stake in Vilvoorde, cries out, "Lord, open the King of England's eyes". His dying prayer seemed to find its fulfilment just one year later with Henry's authorisation of the Matthew Bible, which was largely Tyndale's own work, with missing sections translated by John Rogers and Miles Coverdale. Within four years, four English translations of the Bible were published in England at the king's behest, including Henry's official Great Bible. All were based on Tyndale's work.

Tyndale's translation of the Bible was plagiarized for subsequent English translations, including the Great Bible and the Bishops' Bible, authorised by the Church of England. In 1611, the 47 scholars who produced the King James Bible drew significantly from Tyndale's original work and the other translations that descended from his.One estimate suggests that the New Testament in the King James Version is 83% Tyndale's words and the Old Testament 76%. Hence, the work of Tyndale continued to play a key role in spreading Reformation ideas across the English-speaking world and eventually across the English speaking world.

As well as individual words, Tyndale also coined such familiar phrases as:

* my brother's keeper

* knock and it shall be opened unto you

* a moment in time

* fashion not yourselves to the world

* seek and ye shall find

* ask and it shall be given you

* judge not that ye be not judged

* the word of God which liveth and lasteth forever

* let there be light

* the powers that be

* the salt of the earth

* a law unto themselves

* it came to pass

* the signs of the times

* filthy lucre

* the spirit is willing, but the flesh is weak (which is like Luther's translation of Matthew 26,41: der Geist ist willig, aber das Fleisch ist schwach; Wycliffe for example translated it with: for the spirit is ready, but the flesh is sick.)

* live, move and have our being

The translators of the Revised Standard Version in the 1940s noted that Tyndale's translation, including the 1537 Matthew Bible, inspired the translations that followed: The Great Bible of 1539; the Geneva Bible of 1560; the Bishops' Bible of 1568; the Roman Catholic Douay-Rheims Bible of 1582–1609; and the King James Version of 1611, of which the RSV translators noted: "It [the KJV] kept felicitous phrases and apt expressions, from whatever source, which had stood the test of public usage. It owed most, especially in the New Testament, to Tyndale".

Almighty God, you planted in the heart of your servant William Tyndale a consuming passion to bring the Scriptures to people in their native tongue, and endowed him with the gift of powerful and graceful expression and with strength to persevere against all obstacles: Reveal to us your saving Word, as we read and study the Scriptures, and hear them calling us to repentance and life; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.

[askhomeworldsteven]

Steam Community :: Press X to Not Die

Who was it that chased his son in battle and death and despair? “(The robbers, Schiller). (neuter) Sandra - Paul's friend - baked cake for us yesterday. (information secondaire) Sandra, Paul's friend, baked cake for us yesterday. Even if a significantly higher risk of relapse can ultimately be assumed, the custody of the respondent as the first offender is not justified. Restrictions on freedom of expression must not prevent dissent in most democracies, but only for the protection of the state or for the protection of other iphone 11 bazooka phone case important interests such as the protection of minors. Repression, i.e. sanctions after the expression of opinion, is usually only allowed to protect other goods of higher and equal rank, but only on the basis of a law that has been passed in sufficient detail to delimit the law. It thus lifted the ban on the Geneva Bar Association, which had accepted a conflict of interest (BGE 2C_504 / 2008 and 2C_505 / 2008). With professional rules for corporate lawyers, the Federal Council wants to strengthen the free and factual legal advice within the company and thereby contribute to legally compliant entrepreneurial action. On Wednesday, he sent the preliminary draft for a corporate law to consultation. This fact gives the rapporteur the opportunity to take a look across borders and to inform about the status of the discussions regarding the revision of European professional law.

AMLA revision: professional secrecy is not up for grabs

First, the reader is provided with an overview of various definitions, as well as teaching and case law. Recommendations for lawyers and notaries are then made. Even after the deletion of Art. 25 SSR, many colleagues will continue to deliver copies of their colleagues in the regular correspondence. From the point of view of the SAV board of directors, this is a good thing, since it meets the needs of both parties above all where the files can only be obtained via going to court, which leads to unnecessary effort and loss of time. The use of social media and the exchange via such media is very topical and has also reached the Swiss legal profession. The following is intended to show what lawyers or law firms have to take into account if social media is to be used in the context of law firm communication. It is clear that lawyers' resp. So I suspect that the new has nothing to do with the old. I think of the expression meaningfulness of existence, which I associate with philosophy and have never understood. After the Great Duden, there was already a meaningful word in the Middle Ages. This remark gives the impression that today's word is old. What does not mean that meaningful was not related to things, but to people and meant "prudent, thoughtful, understanding, clever". December 2006 announced that the absolute prohibition of legal success fees violated the German Basic Law. The Federal Constitutional Court has given the German legislature until the end of June 2008 to legally provide for exemptions or to lift the ban on the success fee as a whole.

Booba - 2PAC Translation

This practical handbook for compliance management summarizes all aspects that an insurance company must take into account in the compliance area. On the one hand, the book offers practical tips on how to implement compliance in the insurance industry in practice, on the other hand it also discusses risks from a compliance perspective. In the appendix, the book presents all relevant legal bases. The Zurich High Court was able to revoke the legal license from a legal representative who had been legally sentenced to eight months in prison for false certification.

[mybeautifulchristianjourney]

The Transfiguration

1 And after six days, Jesus took Peter and James, and John his brother, and brought them up into a high mountain, alone.

2 And He was transfigured before them. And His face shined as the sun. And His clothes were as white as the light.

3 And behold, there appeared to them Moses and Elijah, talking with Him.

4 Then Peter answered, and said to Jesus, “Master, it is good for us to be here. If You would, let us make three booths here; one for You, and one for Moses, and one for Elijah.”

5 “While he was still speaking, behold, a bright cloud overshadowed them. And behold, a voice came out of the cloud, saying, “This is My beloved Son, in Whom I am well pleased. Hear Him.”

6 And when the disciples heard that, they fell on their faces, and were very afraid.

7 Then Jesus came and touched them, and said, “Arise. And do not be afraid.”

8 And when they lifted up their eyes, they saw no one, except Jesus only.

9 And as they came down from the mountain, Jesus charged them, saying, “Tell no one of this vision until the Son of Man has risen again from the dead.”

10 And His disciples asked Him, saying, “Why, then, do the scribes say that Elijah must come first?”

11 And Jesus answered, and said to them, “Certainly Elijah must come first, and restore all things.

12 “But I say to you that Elijah has come already, and they did not know him. But they have done to him whatever they would. Likewise, the Son of Man shall also suffer by them.”

13 Then the disciples perceived that He spoke to them of John Baptist.

14 And when they had come to the multitude, a certain man came to Him and fell down at His feet,

15 and said, “Master, have pity on my son. For he is epileptic and suffers greatly. For he often falls into the fire, and often into the water.

16 “And I brought him to Your disciples, and they could not heal him.”

17 Then Jesus answered, and said, “O faithless and crooked generation. How long now shall I bear with you? Bring him here to Me.”

18 And Jesus rebuked the demon. And he went out of him. And the child was healed at that hour.

19 Then the disciples came to Jesus privately, and said, “Why could not we cast it out?”

20 And Jesus said to them, “Because of your unbelief. For truly I say to you, if you have faith as much as is a grain of mustard seed, you shall say to this mountain, ‘Move from here to there’, and it shall move. And nothing shall be impossible to you.

21 “Nevertheless, this kind only goes out by prayer and fasting.”

22 And while they were in Galilee, Jesus said to them, “The Son of Man shall be delivered into the hands of men.

23 “And they shall kill Him. But the third day He shall rise again.” And they were very sorrowful.

24 And when they had come to Capernaum, those who received the temple tax came to Peter, and said, “Does not your Master pay temple taxes?

25 He said, “Yes.” And when he had come into the house, Jesus stopped him, saying, “What do you think, Simon? From whom do the kings of the earth take tribute (or temple taxes) - from their children, or from strangers?

26 Peter said to Him, “From strangers.” Then Jesus said to him, “Then the children are free.”

27 Nevertheless, so that we should not offend them, go to the sea and cast in a hook. And take the first fish that comes up. And when you have opened its mouth, you shall find a coin. Take it, and give it to them for you and Me. — Matthew 17 | Revised Geneva Translation (RGT) The Revised Geneva Translation of the Holy Bible; © 2019 by Five Talents Audio Cross References: Exodus 30:13; Exodus 34:29; Exodus 38:26; Deuteronomy 32:5; Judges 13:20; Isaiah 19:14; Isaiah 42:1; Song of Solomon 6:10; Malachi 4:5; Matthew 3:1; Matthew 3:17; Matthew 4:24; Matthew 5:29-30; Matthew 8:4; Matthew 8:20; Matthew 8:26; Matthew 11:14; Matthew 13:31; Matthew 14:27; Matthew 16:21; Matthew 20:19; Matthew 22:19; Matthew 26:37; Mark 5:37; Mark 9:5; Mark 9:14; Mark 9:22; Mark 9:29; Mark 9:42-43; Luke 9:33; Luke 20:22; Acts 1:6; Acts 3:21; Revelation 1:17

[asweethistory]

Mary’s Monster

Swiss Chocolate Charcoal Poppyseed Ice Cream with Cherry Curd topped with Candied Fennel Stalk

The year is 1618, also known as the year without a summer. The year prior, Mount Tambora (in modern-day Indonesia) erupted, setting off climate abnormalities throughout the northern hemisphere. In Switzerland, it was a rainy and cold summer. Low temperatures caused a dam to freeze. But this didn’t stop Mary Wollstonecraft Goodwin,  her soon-to-be husband Percy Shelley, and her step-sister Claire Clairmount from joining Lord Byron, the renowned poet, at a rented villa on lake Geneva.

Mary, daughter of feminist writer Mary Wollstonecraft, had met the already married poet Percy when she was 16 years old. He and his wife were estranged, so he spent much of his time with the young aspiring writer. Mary fell deeply in love and by the time they summered in Switzerland, she had supposedly lost her virginity in a graveyard; had a premature baby, who died; watched Percy have an affair with Claire; and struggled financially since her father did not approve of Percy despite his beliefs of free love.

The trio arrived in Switzerland in May 1816, but soon realized they had to spend the majority of their time inside due to the weather. A possible liquid opium-driven orgy led the group, which now included Lord Byron’s personal physician, to recite German ghost stories. Then, one night, Byron had the idea for everyone to create their own ghost story to share. Mary did not want to disappoint her companions and she passed for many nights following. After an evening discussion of galvanism, she dreamt of what would become her most famous work. And what was meant to be a short story turned into the novel, “Frankenstein; or, the Modern Prometheus.”

The inspiration for the name Frankenstein most likely came from the Frankenstein castle in Darmstadt, Germany, where centuries before an alchemist claimed to create an “elixir of life.” Frankenstein literally translates to stone of the Franks, a Germanic group. Mary’s subtitle alludes to one of the book’s main themes: bringing something new into the world only to be afraid of it. In mythology Prometheus brought fire to humans hidden in a fennel stalk. In Mary’s novel, Dr. Frankenstein reanimates pieced-together body parts into a human form, but doesn’t know how to control his own creation.

Since 19th century society worried about controlling women, Mary’s name wasn’t on the first edition of “Frankenstein,” published when Mary was only 18 years old. Five years later, the second edition, published in two parts, gave her full credit. And on Halloween of 1831, a “popular” edition was published, in which Mary revised to be less controversial. This edition is what we all read today, veiling the political and social discourse Mary embedded into her works. Without her consent, her work began to be adapted by theaters, and pop-culture today proves the story has been blown-out and distorted.

Despite the deaths of many close to her including Percy the years following the publication of “Frankenstein,” Mary continued to write novels, essays, biographies, book reviews, and articles. While Mary worked to publish her late husband’s works, elevating him within the literary cannon, her own career was seen as a hobby, causing her to struggle financially. Since her acclaimed first novel was originally published anonymously and began with a forward by Percy, critics believed that he was the writer for surely an eighteen year old could not write such prose. To these readers’ chagrin, a late night dream on a frigid summer night sparked one of the greatest gothic novels written by the foremother of science fiction.

[battle-ready-disciples]

a - Monday Verse/s of the Day - 10/31/22

a – Monday Verse/s of the Day – 10/31/22

October 31, 2022 – Monday Mark 11:27-28 RGT 27 Then they came to Jerusalem again. And as He walked in the Temple, the chief priests came to Him, and the scribes and the elders, 28 and said to Him, “By what authority do You do these things? And who gave You this authority, that You should do these things?” Comment The RGT is the Revised Geneva Translation from the 1599 Geneva Bible (GNV ) which…

[onlineantiques]

Metrical Psalms A metrical Psalter is a versions of the Psalms, which are translated into metre and rhyme, to enable the Psalms to be sung to standard tunes during Christian worship. The earliest English language metrical Psalms were produced in Geneva, Switzerland by English speaking Protestant exiles in the 16th century. The 3rd edition of the Anglo-Genevan Psalter included 87 psalms. John Knox brought this tradition back to Scotland and in 1562 the General Assembly of the Kirk of Scotland directed that a Psalter be completed. The Metrical Psalter The first complete metrical Psalter in the English language was produced in 1564. This was revised by the Englishman Francis Rous in 1641, based upon the language of the King James Version of the Bible. The Westminster Assembly of Divines submitted this to further revision. This was further revised, and the General Assembly of the Kirk of Scotland authorised the 1650 edition called "The Psalms of David in Metre" for public worship. In Scotland editions of the Authorised King James Version (KJV) of the Bible were printed with the Metrical Psalter at the back. Psalms in Worship Psalm singing has been a feature of public Christian worship since the Reformation. Many of the metrical Psalms, especially Psalm 23 and Psalm 100, are hymns found in the hymnals of many denominations. "The Psalms of David in Metre" are part of the common heritage of the English speaking Church. Most of the Psalms in the Psalter are in the 8,6,8,6 common metre. A small number of psalms are printed with 2 alternatives, and only the first version is listed in this version. eBay item number 234048836288 #psalms #christians #christianworship #psalms #davidinmetre #davidmetre #psalm23 #metricalpsalter #metrical #bible #antiquarian #antique #antiqueshop #antiquebooks https://www.instagram.com/p/CcPegK_IAQ_/?igshid=NGJjMDIxMWI=

[tinyshe]

John 12:27-36 Revised Geneva Translation

27 Now My soul is troubled. And what shall I say? ‘Father, save Me from this hour’? But, for this I came to this hour.

28 “Father, glorify Your Name.” Then, there came a Voice from Heaven, “I have both glorified it and will glorify it again.”

29 Then, the people who stood by and heard it said that it was thunder. Others said an angel spoke to Him.

30 Jesus answered, and said, “This Voice did not come because of Me, but for your sakes.

31 “Now is the judgment of this world. Now shall the prince of this world be cast out.

32 “And I, if I am lifted up from the earth, will draw all to Myself.

33 Now He said this to signify what death He would die.

34 The people answered Him, “We have heard out of the Law that the Christ abides forever. So how can You say that the Son of Man must be lifted up? Who is the Son of Man?”

35 Then Jesus said to them, “The Light is with you for a little while longer. Walk while you have the Light, lest the darkness come upon you. For one who walks in the dark, does not know where he goes.

36 “While you have the Light, believe in the Light, that you may be the children of the Light.” These things Jesus spoke. And having departed, He hid Himself from them.

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[barinacraft]

Nevada Cocktail - Eva Had A ?

Make Mine A Double

Starting with a hooker of rum makes the original Nevada Cocktail look like its gonna be a good stiff drink, but the sweet and sour mixers tone it down quite a bit. In fact, in the words of one famous amateur mixologist, its really just a Daiquiri with grapefruit juice (and a dash of bitters).*

Hard to argue with that assessment when the drink's inventor says:

Can't vouch for this beverage as I Nevada one!

~ Judge Jr.†

Behind The Bar - How To Make A Nevada Cocktail

The Nevada Drink Recipe:

1 ¼ oz  rum

1 ½ oz  grapefruit juice

1 tbs  lime juice

½ tsp  powdered sugar

1 dash  bitters

Shake well, strain and serve.

History Of The Nevada Cocktail

We converted the old school measurements, cut the 1928 recipe in half to make it more of a standard size drink and specified generic rum even though McCarty was the author's humorous way of 'legally' listing Bacardi during the era of prohibition.‡

This drink is also known as a Nevada Jitney based on the Jitney Cocktail which contains both a sour and a succulent fruit juice.1 Over time proportions were adjusted for taste along with some who substituted gum (gomme) syrup as the sweetener,2,3 eliminated the Angostura bitters*,3,4 and/or swapped lemon juice for lime.4,5

Nevada Day which commemorates the state's October 31st 1864 admission to the Union, now celebrated on the last friday in October, is the perfect occasion for enjoying their signature drink. Other ideas include Picon Punch (a Basque favorite, often proposed as Nevada's Official State Drink) and the Casino cocktail.

References

* - David A. Embury, The Fine Art of Mixing Drinks (New York: Doubleday, 1948), 243. Print.

† - Judge Jr., Here's How! - New and Revised Edition (New York: John Day Company, 1928), 33. Print.

‡ - Where 1 hooker = 2 ½ ounces, 1 grapefruit equals approximately ¾ cup or 12 tablespoons of fresh squeezed juice and 1 lime ≈ 1 fluid ounce or 2 tablespoons or 6 teaspoons of juice.

1 - Other jitney style cocktails include the Hotel Nacional, Hemingway, Las Vegas, Reno, Texas and the Ward 8.

2 - G. F. Steele, My New Cocktail Book (New York City: The Charles Watson Russell Press, Inc., 1934), 82. Print.

3 - United Kingdom Bartenders' Guide, The U.K.B.G. Guide To Drinks (Ilfracombe & Bideford, England: A. J. Vince & Sons Printers Limited, 1953), 74. Print.

4 - O. Blunier, The Barkeeper's Golden Book (Zürich, Switzerland: Conzett & Huber for Morgarten-Verlag AG, 1935), 120. Print.

5 - A. T. Neirath, Rund Um Die Bar - Ein Lehrbuch Fur Bartender Und Mixer (Dresden, Germany: Verlag: Genfer Verband Der Hotel - Und Gast-Statten-Angestellten Deutschlands E.V. Dresden A.-1, 1934), 202. Print. Translates from German to English as Around The Bar - A Textbook For Bartenders And Mixers published by the Geneva Association of Hotel and Guest Equip Employees of Germany.