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deathlessathanasia · 2 years

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“The laws and customs of Olympus, its implied enclosure, its keeping at bay elements like Eris and Quarrel, have already given us a glimpse of this distancing from nature, but most striking are the multiple ways in which Zeus tames or redirects the generative but anarchic power of primordial Eros. There is some evidence of this in the poem on the lexical level, in the shift in the meaning of a word like μήδεα from genitals (Sky’s, at 180, 188), to counsels (Zeus’s, at 545, 559, 561), or the unique use of φιλότης when Zeus asks the monstrous Hundred-Handers to be mindful “of our kindly friendship” (φιλότητος ἐνηέος, 651) in their stand with the Olympians against the Titans. As discussed in Chapter 1, we witness in such shifts an evolution of language that parallels the genealogical evolutions of the poem, as creation moves from the physical and sexual toward the political and orderly. This passage has further echoes with description of Eros at the beginning of creation: λυσιμελής, πάντων τε θεῶν πάντων τ’ ἀνθρώπων δάμναται ἐν στήθεσσι νόον καὶ ἐπίφρονα βουλήν. (121–22) the limb-loosening god who in the case of every god and man overpowers the mind in the breasts and their sensible counsel. But Zeus is described as having “sensible counsel,” and the Hundred-Handers associate Zeus’s φιλότης with surpassing intelligence: “we know that your understanding (πραπίδες) is supreme, as is your thought (νόημα)” (656). Contrary to Eros’s “limb-loosening” power, which “overpowers the mind (νόον) and sensible counsel (ἐπίφρονα βουλήν) of all gods and men” (120–22), this φιλότης results in the Hundred-Handers fighting “with unbending mind (ἀτενεῖ νόῳ) and earnest thought” (πρόφρονι θυμῷ) (661).49 The constellation of terms throughout this passage suggests an unsexing of φιλότης as Zeus harnesses the “might” and “excessive force” of the Hundred-Handers (149) to his advantage. As in his other moves to power, none of this would have happened without “Earth’s advice” (Γαίης φραδμοσύνῃσιν, 626).

. . .

In the case of Sky and Cronus, sexual union leads directly to generation conflict, but Zeus’s sexual prowess forges bonds across generations, bringing potentially hostile families into the Olympian orbit and bridging the gap between divine and human. Bedding down with Titans Themis and Mnemosyne from the previous generation, he produces the Horae and the Moirae with one Titaness and the Muses with the other, as already noted. After Hera, Zeus “takes Maia up into his sacred bed,” again sexually uniting across generations with a female from a previously hostile family (the line of Iapetus). Together, they produce Hermes (937–39), a trickster god like Prometheus but now loyal to Zeus. Extending his sexual energies to mortal women, he bridges the divide between immortal and mortal by “mixing in φιλότης” first with Semele and then with Alcmene. Both women give birth to gods, immediately in the case of Dionysus when Semele “a mortal woman gave birth to an immortal son” (942). (In the Theogony, only Athena is born “parthenogenically” from Zeus.) Heracles’s deification, and marriage to “the royal couple’s” daughter, comes only after a life of mortal labors (953–55).51 With so many children from so many partners, Hesiod makes literal the phrase that Zeus is “the father of gods and men.” But in the Theogony the nature of this fecundity takes on a special flavor. Upon reflection, we realize that the most famous of the Olympians—figures like Apollo, Poseidon, Demeter, and Artemis—have a remarkably low profile in the poem. The personified abstractions have a greater presence in the poem: many of these terms also appear in Homer, but Hesiod has elevated them to godhead and even on occasion to Olympian status: Philotes, Apate, and Nemesis (from Night); Ponos, Neikea, Pseudea, Dusnomia, among others (from Eris); Eunomia, Eirene, Dike (from Zeus and Themis), Euphrosyne (from Zeus and Eurunome); Terpsichore, Ourania, and Calliope, et al. (from Zeus and Mnemosyne). Especially in the case of Zeus’s children, Hesiod establishes a tradition that later Greeks will long follow. We also see how these children contribute as much, if not more, to the story of Zeus as “king of the gods” as to his identity as “father of gods and men.”

But, without question, Zeus’s most decisive taming of Eros is thoroughly mythic in nature: Zeus’s swallowing of Metis and becoming the parthenogenic father of Athena, born from his head. While female in form, she is most like her father in intellect and might: “having strength and sensible counsel equal to her father” (896); “the terrible queen, battle-rouser, army-leader and tireless, who delights in din, wars, and battles” (925–26). In all of Greek myth, this is the transcendent act that the Greeks come back to again and again in tireless admiration. Later generations of Greeks will roundly chastise Cronus and Zeus for their assaults against their fathers, but no Greek ever found fault with Zeus for swallowing Metis, although Pindar avoids stories about her, it appears. Indeed, unlike Dionysus, who is frequently identified in the context of his incinerated mother Semele, in only one instance that I have been able to find (this by the Stoic Chrysippus) is Athena even mentioned in the context of Metis. Let us return to the verbal parallels where we began—Cronus’s ingestion into his νηδύς of his children and Zeus’s ingestion into his νηδύς of Metis. Both acts were intended to prevent another god from holding the “kingly honor” (βασιληίδα τιμήν) (461–62 and 892–93). The ἀγκυλομήτης Cronus (the Cronus of crooked—μῆτις) (473), however, is foiled by Earth’s μῆτις (471) and unequivocally condemned: his effort, it is implied, thwarts evolution, reversing the process of a child being born “from the mother’s holy womb (νηδύς)” (νηδύος ἐξ ἱερῆς μητρὸς) (460). But when Zeus ingests the pregnant mother into his own νηδύς (890 and 899), he gains Earth’s (891)—and his own— desired goal: permanent kingly honor. In this most Freudian romance of father, mother, and child, the Greek imagination sees that underlying the generational conflict of father and son lies another equally elemental conflict, that between father and mother. The removal of one of those poles makes stability possible. In comparison to Cronus, Zeus does not stop evolution, or at least he does not appear to stop it when he becomes the birth parent and brings a child into the world, not a son but a daughter who is like her father in almost every way and who never imagines that she once had a mother. It also needs to be restated that, as important as this act of trickery and ingestion is for political stability, the Theogony strongly implies that it is only a precondition for that stability, a necessary but not sufficient act. It requires the king’s εὐ-νομίη to turn possibility into reality.”

-- Hesiod’s Theogony: From Near Eastern Creation Myths to ‘Paradise Lost’ by Stephen Scully

#quotes #excerpts #zeus #hesiod #the theogony #love this book

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everlarkficquestions · 4 years

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Sunday Stumped Day 32

It’s another Sunday Stumped Day!

Sometimes we straight out get stumped. So every few months we will pick a Sunday when we’ll post of a list of asks that we need your help on.

If you know the answer to any of these asks please shoot us a message/ ask/ with the Post number and the fic details and we’ll add it and give you a shout out with our thanks. Any links you can provide will also be super helpful.

Thanks!

Post 1 , Post 2 , Post 3, Post 4, Post 5, Post 6, Post 7, Post 8, Post 9, Post 10, Post 11, Post 12, Post 13, Post 14, Post 15, Post 16, Post 17, Post 18, Post 19, Post 20, Post 21, Post 22 , Post 23, Post 24, Post 25, Post 26, Post 27, Post 28, Post 29 , Post 30, and Post 31 can be found here - and there are still fics we need your help with.

551. liahnel said to everlarkficquestions:

Hi, I'm trying to find an old fic. It took place while Peeta and Katniss were both in 13. Katniss had to pretend to be in love with Gale instead for the rebellion. She had to do scripts with him but she wanted Peeta. I can't remember anything else. I hope you guys can help!

FOUND! All the World’s a Stage - Abagail_Snow (Thanks, @oakfarmer12 and @kiinghanalister!)

552. weepingmilkshakesandwich said to everlarkficquestions:

You're literally an angel for taking the time to put together and maintain this! Are there any fics where Katniss introduces Peeta to her friends or family?

553. oakfarmer12 said to everlarkficquestions:

Hey, I’m looking for a post mockingjay story where Peeta has lost his memory. I think at one point he assumes Haymitch is her father. I don’t think he gets his memory back in the story. But he falls in love with her all over again really fast. Thank you for any help!

oakfarmer12 said:

Hi! Is it possible to expand my description of the #553 fic? Peeta comes back to 12 and sees ‘a girl with a dark braid’ (or something to that effect). She gets upset at seeing him, and he is immediately like ‘oh no, I need to comfort her!’ and I think he starts bringing her bread.

FOUND! Lost - NurturingSilence (Thank you, @eggplant8!)

554. carousallie said to everlarkficquestions:

I’m trying to find a fic to no avail. Peeta is Annie’s therapist in modern times and the hunger games are her delusions/dreams and I don’t remember much else but I’m desperately looking for it.

555. weepingmilkshakesandwich said to everlarkficquestions:

Any fics where K or P has a ptsd or panic attack or something like that in public, and the other one comforts them and everyone else is shocked?

Girls In White Dresses by Dracoisalooker76

Where the World Ends. - jennajuicebox (*Thank you, @hope4hea!)

556. petbaile-blog said to everlarkficquestions:

Hi I’m looking for a story about katniss and peeta I only remember bits and pieces of it but they get back from their first games and katniss confesses her love for peeta. And peeta brothers is alive and katniss get reaped alone to go into the quarter quell, while peeta in district 12 watching. And at the end she destroys the arena and is burned and ends up in district 13.

FOUND! By Your Side - geekymoviemom

557. writerreaderbeliever said to everlarkficquestions:

Hey ! First, thanks for your work! I am looking for a fic : It is post-mockingjay. Katniss and Peeta are together and just had a kid. Katniss has to go to the Capitol (I can't remember why) and Gale thinks Peeta is abusing her and sends Peacekeeper to their home.

558. its-hopeless-romantic said to everlarkficquestions:

Hey, are there any everlark fics that involve skydiving?

559. 19fundiesandcounting said to everlarkficquestions:

Hi, I’m looking for a one shot where Peeta has a dream that he’s still in the Capital being tortured and when he wakes up he realizes he killed Katniss while having the dream.

560. severelymaximumllama said to everlarkficquestions:

Do you know a fic (one shot) where Peeta is a pilot and makes a Christmas tree with his jet (and a little help of his fellows). Thanks and Happy Holidays!

FOUND! Lighting the tree - maxwellandlovelace (Thank you, @jennagill!)

561. everlark30 said to everlarkficquestions:

Hi you guys are so AMAZING!!!! I was wondering if there are any fics about Peeta knowing any kind of martial arts?

562. ochri said to everlarkficquestions:

Hi I was wondering if you could try to help find this fanfiction. It was originally on fanfiction.net and it was about post MJ peeta and Katniss. In one of the chapters I think it's the anniversary of prim's death and she starts peeling at her fingers and Peeta carries her to the hospital. Sorry that's the only thing I can rly remember. Thanks in advance!!

563. mrspeetamellark said to everlarkficquestions:

I’m looking for a fic where Katniss is a dentist and Peeta is under anesthesia and confesses his attraction to her. Thank you 😊

FOUND!

ficlet by atetheredmind (Thank you, @allie-rose!)

Do any of these fics ring a bell? Please let us know!

#~#ssd #sunday stumped day

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thehierophage · 4 years

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Why I celebrate the Qiyamat

by Osman El Malik Khan

“On the 17th day of Ramadan, the anniversary of the murder of Ali, in the year 559 [8.August, 1164], under the ascendancy of Virgo and when the sun was in Cancer, Hasan ordered the erection of a pulpit in the courtyard of Alamut, facing towards the west, with four great banners of four colours, white, red, yellow, and green, at the four corners. The people from the different regions, whom he had previously summoned to Alamut, were assembled in the courtyard— those from the East on the right side, those from the West on the left side, and those from the North, from Rudbar and Daylam, in front, facing the pulpit. As the pulpit faced west the congregants had their backs towards Mecca. ‘Then, says an Isma’ili tract, ’ towards noon, the Lord [Hasan], on his mention be peace, wearing a white garment and a white turban, came down from the castle, approached the pulpit from the right side, and in the most perfect manner ascended it. Three times he uttered greetings, first to the Daylamis, then to those on the right, then to those on the left. In a moment he sat down, and then rose up again and, holding his sword, spoke in a loud voice.’ Addressing himself to ‘the inhabitants of the worlds, jinn, men, and angels,’ he announced that a message had come to him from the hidden Imam, with new guidance. ‘The Imam of our time has sent you his blessing and his compassion, and has called you his special chosen servants. He has freed you from the burden of the rules of Holy Law, and has brought you to the Resurrection.’ …When he had completed his address, Hasan stepped down from the pulpit , and performed two prostrations of the festival prayer. Then, a table having been laid, he invited them to break their fast, join in a banquet, and make merry. Messengers were sent to carry the glad tidings to east and west. In Quhistan, the chief of the fortress of Mu’minabad repeated the ceremony of Alamut, and proclaimed himself as the vicar of Hasan, from a pulpit facing the wrong way;’ [and an anti-Isma’ili source records that] ‘that day on which these ignominies were divulged and these evils proclaimed [sic!] in that nest of heretics, Mu’minabad, that assembly played harp and rebeck and openly drank wine upon the very steps of that pulpit and within its precincts.’ In Syria [at Aleppo] too the word was received, and the faithful celebrated the end of the law.” (Bernard Lewis, The Assassins . pp 72,73)

Lewis’ account is one of the more concise available, although he deems not to comment on the significance of the event, or its practical interpretations.

Qiyamat means, literally, “Resurrection.” And in Lewis’ account, he uses the word Resurrection. But what is it a Resurrection of? I can put it only briefly and clumsily. Like the rest of the Creation, The Truth exists in several different levels. In the matter of the Qiyamat, this begins to unfold first as the levels of exoteric and esoteric— the outer and the inner Truths. “The Law,” revealed and expounded upon openly in the messages of Prophets, is the basis of the exoteric, “outer” Truth. Within these same revelations and text, however, is a second, “hidden” current. (This is hardly the place in which to outline any of the inner truths outside of Qiyamat, however.) The Imam— the manifestation in the flesh of the Word and Will of Allah— of the time was hidden, whether in a physical sense or in a hyper-physical sense, as in occultation; and Hasan II (pbuh) was, in turn, the communicant for the word and will of the Imam.

The declaration of Qiyamat from the Imam, via Hasan II (pbuh), was that the exoteric, the rule of “Law”, had run its course. It can be debated via epistemology, ontology, or a few other -ologies, whether the declaration was a creation— a lifting of the Law then and there— or a revelation— a pointing to an eternal Truth. I tend toward the latter, but no matter. In any case, it was a revelation in the sense that it uncovered a new understanding of Truth. No longer was faithfulness bound into the physical realm, no longer was the experience of the Truth of Allah mediated. The scholar Henry Corbin has dealt with the Truth of Qiyamat perhaps more than any other scholar of our time. He uses the term and concept “Imam-of-ones’-own-being” to describe the praxis of the abrogation of Law revealed by Qiyamat. In effect, the mediation between common people, religious leaders, the Imam, and Allah is removed. The Law and other physical, exoteric expressions no longer separate man from Allah. Each person exists as his or her own Imam, his or her own messenger and manifestation of the Word and Will of Allah.

The impact of these events is multifold. For the Nizari Isma’ilis of the time, who witnessed this declaration of a spiritual millennium, it further enforced their belief that they were the true Fedayeen, the true warriors of the Faith. It also, in praxis, served and serves to disintegrate various divisions that are supposed to exist between “separate” faiths or applications of faiths. The laws and regulations and responsibilities that religions place on followers, naming themselves and their laws the hand of god, are no longer of any importance beyond the symbolic, since every human, through Qiyamat, actively becomes his or her own representative of Truth And Qiyamat is the unveiling of a great passion, the recognition of the Beloved very near at hand. Incidentally Hasan II (pbuh), Lord of the Assassins, was himself assassinated by his brother-in-law, who refused the gift of the Qiyamat. Eventually, the Qiyamat was pushed further and further aside, until it became merely a symbolic principle.

But in the Holy Koran of the Moorish Science Temple of America, commonly called the Circle Seven Koran, the Truth of the Qiyamat lives on, itself resurrected and revived in this time. In Chapter One, the Noble Prophet Drew Ali writes, “Man is a thought of Allah;” affirming that man is not merely a creation or construction, but a manifestation of the Word and Will of Allah. In Chapter Ten, the relevance of outward law and ritual, beyond merely a symbolic practice to aid in the attainment of wisdom is negated: “When man sees Allah as one with him, as Father Allah, he needs no middle man, no priest to intercede. He goes straight up to Him and says: ‘My Father God, Allah!’ And then he lays his hands in Allah’s own hand, and all is well. And this is Allah. You are, each one, a priest, just for yourself; and sacrifice of blood Allah does not want.”(vv.22-24) And in Chapter Seven, Jesus tells his friend Lamaas that “Allah and man are one,” (v.23); and he later goes on to say that “Salvation is a ladder reaching from the heart of men to the heart of Allah. It has three steps: Belief is first, and this is what man thinks, perhaps, is truth. And faith is next, and this is what man knows is truth. Fruition is the last, and this is man himself, the truth. Belief is lost in faith; and in fruition faith is lost; and man is saved when he has reached deific life; when he and Allah are one.” (vv.27-31) The realization of Qiyamat, not only by the intellect or the heart, but by and in and through the core, eternal essence of the human, is the reunification of the human with Allah. “Then every man of earth will read the words of life in language of his native land, and men will see the light, and walk in the light and be the light. And man again will be at one with Allah.” (Chapter Two, vv.27 & 28) The Beloved is no longer even to be viewed as the causeless cause of things other than the individual; but rather the Beloved can now be observed and adored even and especially within each person. Qiyamat is the end of Forgetfulness. It is the Remembering and the Resurrection of the True Self.

These are the words that bolster my belief in Qiyamat, found in the world of Medieval Islam and in the writings of the turn-of-the-century Prophet of Moorish Science. But they are themselves only physical manifestations, temporal and temporary. The center of my belief is that Creation is Perfect. Not in dialectical contrast to imperfection, but rather that its existence— all of existence— is most purely In-Itself, that every state is In-Itself perfected and True; and all dialectical impositions by the human brain are— while still existing perfectly— inconsequential, or at least of no more consequence than anything else, all existing as equally perfect. Wholenesses and Divisions all are perfect and True, perfect all times and none. The Wholeness of Creation is perfect, as are the Divisions of it. The Beloved is of course also Perfect in Its Wholeness, and as such inescapably unified and pervasive beyond any possible definitions. It is from this perfect Wholeness that my belief in Qiyamat sprouts. Qiyamat is the Rememberance of Perfection.

#Qiyamat #Moorish Orthodox Church

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conmilake-blog · 5 years

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osborgs · 3 years

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Stranger Things: tudo o que sabemos sobre a 4ª temporada

Faz mais de um ano que não vemos um episódio novo de Stranger Things. Dá saudade, né, minha filha? A série da Netflix que conquistou nossos corações está indo para a sua 4ª temporada e, por causa da pandemia do coronavírus, teve suas gravações atrasadas. Mas a produção está a todo o vapor e um teaser foi lançado recentemente, nos deixando ainda mais ansiosas para saber o que vai rolar pela frente.

Por isso, juntamos aqui tudo o que sabemos até agora sobre a 4ª temporada de Stranger Things.

Relacionadas

EntretenimentoStranger Things: novo teaser da série explora passado de Eleven6 Maio 2021 – 14h05

EntretenimentoStranger Things: Millie Bobby Brown tenta impedir ator de dar spoilers8 abr 2021 – 17h04

EntretenimentoStranger Things: amizade entre Steve e Dustin foi um “acidente” no roteiro6 abr 2021 – 17h04

Atenção! Se você ainda não chegou a essa parte do seriado, é melhor deixar a matéria para ler depois, afinal, ela pode conter spoilers.

Ela está mesmo acontecendo?

Sim! Depois de ser interrompida por causa da Covid-19, as gravações de Stranger Things voltaram com tudo. Mas, segundo Gaten Matarazzo, o Dustin, elas estão longe de terminar, já que o o cronograma da série, iniciado em 2020, foi interrompido. Em entrevista ao Collider, o ator disse que as gravações tiveram que se adaptar e estão sendo colocadas em pausa diversas vezes. Tudo isso faz com que seja difícil dizer quando elas irão acabar.

O que será abordado?

O final da 3ª temporada deixou os fãs com o coração na mão com a ~suposta~ morte de Hopper, interpretado por David Harbour, que desapareceu ao tentar fechar o portal do Mundo Invertido. Para nossa alegria, em umas das primeiras imagens da nova temporada, foi anunciado que o xerife está vivíssimo. “Nem tudo são boas notícias para nossos ‘americanos’; Hopper está preso longe de casa, na nevosa terra de Kamchatka, onde ele enfrentará ameaças perigosas – humanas… e outras.”, disseram os Irmãos Duffers, criadores da série.

A verdade é que Hopper está mantido como prisioneiro na Rússia e precisará escapar do inverso rigoroso para retornar a Hawkins, o que vai ser difícil, visto que na época, por volta dos anos 80, a relação do país com os Estados Unidos não era nada boa. Com isso, nós sabemos também que as gravações serão feitas em outros lugares, não apenas em Atlanta, como até o momento. Algumas cenas foram gravadas, inclusive, no Novo México.

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“Enquanto isso, nos Estados Unidos, um novo horror começa a surgir, algo que estava enterrado há muito tempo, algo que conecta tudo. A temporada 4 está se tornando a maior e a mais assustadora já feita, e mal podemos esperar para que todos vejam mais. Até lá, orem pelos americanos”, disse os diretores. Será uma temporada perigosa e estamos ansiosa para isso! Será que nosso grupo de amigos favoritos irá visitar o Mundo Invertido, para deter essa nova ameaça?

Paralelamente, iremos desvendar o passado de Eleven (Millie Bobby Brown), bem como os seus poderes. Como contamos aqui, o ator Matthew Modine, a.k.a o Doutor Martin Benner, está de volta ao set. Ele é considerado um grande vilão da série e também o Papa de Eleven, já que a “criou” e a utilizou como cobaia de seus experimentos. Essa é a realidade que será explorada na 4ª temporada, como mostrou o último teaser lançado pela Netlfix. A cena divulgada mostra crianças carecas e de avental brincando em um quarto com um arco-íris no chão. O Dr. Benner entra dá bom dia e diz que tem “algo muito especial planejado”. Depois, ouvimos uma respiração ofegante, que tudo indica ser de Eleven.

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Outra novidade é que Steve (Joe Keery) e Robin (Maya Hawke) provavelmente estarão de emprego novo, já que a sorveteria Scoops Ahoy, onde trabalhavam, foi destruída junto com o Starcourt Mall na batalha final da última temporada contra o Devorador de Mentes.

Como apontaram algumas imagens da gravação, teremos um novo ambiente de trabalho para Steve, em uma locadora de filmes chamada Family Video.

Continua após a publicidade

Stranger ThingsDivulgação/Divulgação

Em novembro de 2019 foi divulgado também o nome do primeiro episódio. Será Chapter One: The Hellfire Club (Capítulo Um: O Clube Hellfire em tradução livre). A série virá com uma pegada mais sombria e assustadora.

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Novos Personagens

Teremos novos personagens, sim! Robert Englund, interpretará Victor Creel: um homem perturbado e intimidador que está preso em um hospital psiquiátrico. Eduardo Franco, será o Argyle: um viciado em diversão, entregador de pizza e o novo melhor amigo de Jonathan Byers (Charlie Heaton). Jamie Campbell Bower, famoso por contracenar na saga Crepúsculo e em Os Instrumentos Mortais, fará Peter Ballard: um homem atencioso que trabalha como ordenança em um hospital psiquiátrico. Sherman Augustus, fará o Tenente Coronel Sullivan: um homem sensato que acredita saber como deter o mal em Hawkins. Mason Dye viverá o personagem Jason Carver: um atleta bonito e rico namorando a garota mais popular da escola. Tom Wlaschiha será Dmitri, um guarda prisional russo inteligente e charmoso. Nikola Djuricko vai interpretar Yuri, um contrabandista russo imprevisível que adora piadas ruins, dinheiro vivo e pasta de amendoim crocante. Joseph Quinn vai ser Eddie Munson, chefe do clube oficial de D&D da Hawkins High, The Hellfire Club.

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Outro ator que se juntou ao elenco foi o irmão de Maya Hawke, o Levon Hawke. Ainda não sabemos quem ele interpretará, mas pelo visual, deve fazer parte do Hellfire Club.

a new character was spotted filming at the video store pic.twitter.com/Fx0J1lIjC0

— best of stranger things (@badpostst) October 22, 2020

Será a última temporada?

Pode ficar tranquila que a série não irá acabar tão cedo, mesmo com o clima de desfecho da 3ª temporada. “A quarta temporada não será o fim. Sabemos qual é o fim e sabemos quando será”, disse Ross Duffer, em entrevista ao Hollywood Reporter.

Quando ela será lançada?

A expectativa é que ela seja lançada ainda em 2021. Mas, com o atraso das gravações, pode ser que ela venha só em 2022. É difícil, nós sabemos, ficar dois anos sem assistir Stranger Things.

E aí, animada?

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didanawisgi · 6 years

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PUBLICATIONS

Van Dam, N. T., van Vugt, M. K., Vago, D. R., Schmalzl, L., Saron, C. D., Olendzki, A., Meissner, T., Lazar, S. W., Kerr, C. E., Gorchov, J., Fox, K. C. R., Field, B. A., Britton, W. B., Brefczynski-Lewis, J. A., Meyer, D. E. (Under Review). Mind the hype: A critical evaluation and prescriptive agenda for mindfulness and meditation research. Psychological Review

Hadash, Y., Plonsker, R., Vago, D. R., Berstein, A. (under review). Experiential selfless processing in mindfulness: Conceptual model and implicit measurement. Psychological Assessment.

Cheek, J., Abrams, E. M., Lipschitz, D. L., Vago, D. R., Nakamura, Y. Creating new forms of school-based education programs that cultivate mindfulness in young people: What the letters can tell us. (in preparation). American Education Research Journal

Perez, D. L.*, Vago, D. R.*, Pan, H., Root, J. Fuchs, B. H., Epstein, J., Clarkin, J., Lenzenweger, M. F., Kernberg, O., Levy, K., Silbersweig, D. A., Stern, E. (in press). Frontolimbic neural changes associated with clinical improvement following transference-focused psychotherapy in borderline personality disorder. Psychiatry and Clinical Neurosciences. (* shared first authorship)

Perez, D. L. Pan, H., Weisholtz, D., Root, J., Fischer, D., Butler, T., Vago, D. R., Isenberg, N., Epstein, J., Silbersweig, D. A., Stern, E. (2015) Altered threat and safety neural processing linked to persecutory delusions in schizophrenia: a two task functional magnetic resonance imaging study. Psychiatry Research: Neuroimaging.

Cheek, J., Lipschitz, D. L., Abrams, E. M., Vago, D. R., Nakamura, Y. (2015). Dynamic Reflexivity in Action: An Armchair Walkthrough of a Qualitatively-Driven Mixed-Method and Multiple Method Study of Mindfulness Training in School Children. Qualitative Health Research.

Kripalu Yoga Research Consortium (listed alphabetically: Gard, T.*, Vago, D. R.*, Noggle, J., Park, C., Wilson, A. (2014). Potential self-regulatory mechanisms of yoga for psychological health: Directions for future research. Frontiers in Human Neuroscience. View in: PubMed

Desbordes, Gaëlle, Gard, Tim, Hoge, Elizabeth A, Hölzel, Britta K, Kerr, Catherine, Lazar, Sara W, Olendzki, Andrew, Vago, David R. Moving Beyond Mindfulness: Defining Equanimity as an Outcome Measure in Meditation and Contemplative Research. Mindfulness. 2014; 1-17.

Davis JH, Vago DR. Can enlightenment be traced to specific neural correlates, cognition, or behavior? No, and (a qualified) Yes. Front Psychol. 2013; 4:870. View in: PubMed

Vago DR. Mapping modalities of self-awareness in mindfulness practice: a potential mechanism for clarifying habits of mind. Ann N Y Acad Sci. 2014 Jan; 1307(1):28-42. View in: PubMed

Orringer DA, Vago DR, Golby AJ. Clinical applications and future directions of functional MRI. Semin Neurol. 2012 Sep; 32(4):466-75. View in: PubMed

Vago DR, Silbersweig DA. Self-awareness, self-regulation, and self-transcendence (S-ART): a framework for understanding the neurobiological mechanisms of mindfulness. Front Hum Neurosci. 2012; 6:296. View in: PubMed

Vago DR, Epstein J, Catenaccio E, Stern E. Identification of neural targets for the treatment of psychiatric disorders: the role of functional neuroimaging. Neurosurg Clin N Am. 2011 Apr; 22(2):279-305, x. View in: PubMed

Mind and Life Education Research Network (listed alphabetically: Davidson, RJ, Dunne, J, Eccles, JS, Engle, A, Greenberg, M, Jennings, P, Jha, A, Jinpa, T, Lantieri, L., Meyer, D., Roeser, RW, Vago, DR. Contemplative practices and mental training: Prospects for American Education. Child Development Perspectives. 2012; 6(2), 146-153.

Perez, D. L., Root, J., Brown, A., Vago, D. R., Epstein, J., Cloitre, M., Silbersweig, D., Stern, E. “Frontolimbic Gray-Matter Abnormalities in Childhood Sexual Trauma-Related PTSD.” Journal of Neuropsychiatry and Clinical Neurosciences. 2012; 24(2): 12-12.

Holzel, B. K., S. W. Lazar, T. Gard, Z. Schuman-Olivier, D. R. Vago and U. Ott . Perspectives on Psychological Science. “How Does Mindfulness Meditation Work? Proposing Mechanisms of Action From a Conceptual and Neural Perspective.”. 2011; 6(6):537-559.

Min, BK, Yang, PS, Bohlke, M, Park, S, Vago, DR, Maher, TJ, Yoo, SS. INTERNATIONAL JOURNAL OF IMAGING SYSTEMS AND TECHNOLOGY. Focused Ultrasound Modulates the Level of Cortical Neurotransmitters: Potential as a New Functional Brain Mapping Technique. 2011; 21(2):232-240.

Vago, D. R. Nakamura, Y. . Cognitive Therapy and Research. Selective Attentional Bias Towards Pain-Related Threat in Fibromyalgia: Preliminary Evidence for Effects of Mindfulness Meditation Training. 2011; 6(35):581-594.

Vago DR, Nakamura Y. American Psychosomatic Society – 68th ANNUAL SCIENTIFIC MEETING. Mindfulness Meditation Training for Fibromyalgia: A Preliminary Study Investigating Attention-related Bias on a Dot-Probe Task. 2010; 67.

Vago DR, Nakamura Y. Proceedings of the 6th Annual Conference: Integrating Mindfulness-Based Interventions into Medicine, Health Care, and Society for Clinicians, Researchers, and Educators, Center for Mindfulness. Mindfulness Training for Fibromyalgia: Changes in General Symptoms, Perception of Pain, and Associated Brain Correlates. 2008.

Vago DR, Kesner RP. Disruption of the direct perforant path input to the CA1 subregion of the dorsal hippocampus interferes with spatial working memory and novelty detection. Behav Brain Res. 2008 Jun 3; 189(2):273-83. View in: PubMed

Vago DR, Nakamura Y, Volinn E. Proceedings of the meeting, “Toward a Science of Consciousness”. Mindfulness Meditation Training for Fibromyalgia (Chronic Pain Condition). 2007.

Vago DR, Bevan A, Kesner RP. The role of the direct perforant path input to the CA1 subregion of the dorsal hippocampus in memory retention and retrieval. Hippocampus. 2007; 17(10):977-87. View in: PubMed

Vago DR, Kesner RP. Cholinergic modulation of Pavlovian fear conditioning in rats: differential effects of intrahippocampal infusion of mecamylamine and methyllycaconitine. Neurobiol Learn Mem. 2007 Mar; 87(3):441-9. View in: PubMed

Vago DR, Nakamura Y, Volinn E. The effects of mindfulness meditation training on cognitive and emotional biases associated with the perception of pain in fibromyalgia. 2006.

Vago DR, Kesner RP. Society for Neuroscience Abstracts. An electrophysiological and behavioral characterization of the temporoammonic pathway: disruption produces deficits in retrieval and spatial mismatch. 2005; (647.5).

Vago DR, Kesner RP. Society for Neuroscience Abstracts. The role of the direct perforant path in retrieval and detection of spatial change. 2004.

Vago DR, Calder A, Kesner RP. Society for Neuroscience Abstracts. Functional characterization of the direct perforant path into the hippocampus. 2003.

Vago DR, Hone A, Barrett C, Wallenstein GV, Kesner RP. Society for Neuroscience Abstracts. Intrahippocampal blockaded of α7, α3ß2, α2ß4, and α4ß4 nicotinic acetylcholine receptors disrupts early consolidation and acquisition of contextual fear. 2002.

Wallenstein GV, Vago DR, Walberer AM. Time-dependent involvement of PKA/PKC in contextual memory consolidation. Behav Brain Res. 2002 Jul 18; 133(2):159-64. View in: PubMed

Wallenstein GV, Vago DR. Intrahippocampal scopolamine impairs both acquisition and consolidation of contextual fear conditioning. Neurobiol Learn Mem. 2001 May; 75(3):245-52. View in: PubMed

Vago DR, Walberer AM, Kinikini K, Wallenstein GV. Society for Neuroscience Abstracts. PKA/PKC inhibition produces a time-dependent retrograde deficit of contextual fear conditioning. 2000

BOOK CHAPTERS

Roeser, R.W., Vago, D.R., Pinela, C., Morris, L.S., Taylor, C., and Harrison, J. (2013). “Contemplative Education: Cultivating Positive Mental Skills and Social-Emotional Dispositions through Mindfulness Training,” in Handbook of Moral and Character Education. 2ND ed.

Vago, D.R., Morris, L.S., Wallenstein, G.V., Hippocampus. In Encyclopedia of Neurological Sciences, 2nded. Academic Press. 2014.

Wallenstein, G.V., Vago, D.R., Walberer, A.M. Hippocampus. In Encyclopedia of Neurological Sciences, Academic Press. 2001.

IN PREPARATION

Vago, D. R., Pan, H., Young, S., Silbersweig, D., Stern, E.Fronto-striatal-limbic Markers of Clarity in Advanced Meditators During Open Monitoring Meditation Practice.

Vago, D.R., Nakamura, Y. Anticipation and experience of pain in Fibromyalgia: Preliminary functional brain imaging evidence for modulatory effects of mindfulness meditation training.

Vago, D.R., Nakamura, Y. Causal effects of mindfulness and catastrophizing on symptom change for fibromylagia.

Davis, J.H., Analayo, B., Van Dam, N.T., Vago, D.R., Brewer, J.A., Britton, W.B. Attentive and Balanced: Empirical Operationalization of an Early Buddhist Model of Mindfulness

#David R. Vago #meditation #Resources #Integrative Medicine #family medicine

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thewholearmourofgod7 · 5 years

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What do the laws in Deuteronomy 22:23-29 really mean? This chapter and verses have been falsely taken out of context by different social groups to ignorantly undermine/attack Christianity. Unfortunately, not many of us Christians understand the text to properly interpret its meaning. When we approach Holy Scripture and/or other ancient text, it is vital to also comprehend the culture it was written in. This allows clearer thinking.

So what does Deuteronomy 22:23-29 mean? Please listen.

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bookoformon · 1 year

Text

2 Nephi Chapter 24. "The Messenger of Nations."

Israel will be gathered and will enjoy millennial rest—Lucifer was cast out of heaven for rebellion—Israel will triumph over Babylon (the world)—Compare Isaiah 14. About 559–545 B.C.

1 For the Lord will have mercy on Jacob, and will yet choose Israel, and set them in their own land; and the strangers shall be joined with them, and they shall cleave to the house of Jacob.

2 And the people shall take them and bring them to their place; yea, from far unto the ends of the earth; and they shall return to their alands of promise. And the house of Israel shall bpossess them, and the land of the Lord shall be for cservants and handmaids; and they shall take them captives unto whom they were captives; and they shall drule over their oppressors.

3 And it shall come to pass in that day that the Lord shall give thee rest, from thy sorrow, and from thy fear, and from the hard bondage wherein thou wast made to serve.

4 And it shall come to pass in that day, that thou shalt take up this proverb aagainst the king of bBabylon, and say: How hath the oppressor ceased, the golden city ceased!

5 The Lord hath broken the staff of the awicked, the scepters of the rulers.

6 aHe who smote the people in wrath with a continual stroke, he that ruled the nations in anger, is persecuted, and none hindereth.

7 The whole earth is at arest, and is quiet; they break forth into bsinging.

8 Yea, the fir trees rejoice at thee, and also the cedars of Lebanon, saying: Since thou art laid down no feller is come up against us.

9 aHell from beneath is moved for thee to meet thee at thy coming; it stirreth up the bdead for thee, even all the chief ones of the earth; it hath raised up from their thrones all the kings of the nations.

10 All they shall speak and say unto thee: Art thou also become weak as we? Art thou become like unto us?

11 Thy pomp is brought down to the grave; the noise of thy viols is not heard; the worm is spread under thee, and the worms cover thee.

12 aHow art thou fallen from heaven, O bLucifer, son of the morning! Art thou cut down to the ground, which did weaken the nations!

13 For thou hast said in thy heart: aI will ascend into heaven, I will exalt my throne above the stars of God; I will sit also upon the mount of the congregation, in the sides of the north;

14 aI will ascend above the heights of the clouds; I will be like the Most High.

15 Yet thou shalt be brought down to hell, to the sides of the apit.

16 They that see thee shall narrowly look upon thee, and shall consider thee, and shall say: Is this the man that made the earth to tremble, that did shake kingdoms?

17 And made the world as a wilderness, and destroyed the cities thereof, and opened not the house of his prisoners?

18 All the kings of the nations, yea, all of them, lie in glory, every one of them in his own house.

19 But thou art cast out of thy grave like an abominable branch, and the remnant of those that are slain, thrust through with a sword, that go down to the stones of the pit; as a carcass trodden under feet.

20 Thou shalt not be joined with them in burial, because thou hast destroyed thy land and slain thy people; the aseed of bevil-doers shall never be renowned.

21 Prepare slaughter for his children for the ainiquities of their fathers, that they do not rise, nor possess the land, nor fill the face of the world with cities.

22 For I will rise up against them, saith the Lord of Hosts, and cut off from Babylon the aname, and remnant, and son, and bnephew, saith the Lord.

23 I will also make it a possession for the bittern, and pools of water; and I will sweep it with the besom of destruction, saith the Lord of Hosts.

24 The Lord of Hosts hath sworn, saying: Surely as I have thought, so shall it come to pass; and as I have purposed, so shall it stand—

25 That I will bring the Assyrian "leveler" in my land, and upon my mountains tread him under foot; then shall his yoke depart from off them, and his burden depart from off their shoulders.

26 This is the purpose that is purposed upon the whole earth; and this is the hand that is stretched out upon all nations.

27 For the Lord of Hosts hath purposed, and who shall disannul? And his hand is stretched out, and who shall turn it back?

28 In the year that king Ahaz "he has grasped" died was this burden.

29 Rejoice not thou, whole Palestina, "Land Of Grief-Stricken Dust-Rollers, Land Of Burrow-Diggers" because the rod of him that smote thee is broken; for out of the serpent’s root shall come forth a cockatrice, and his fruit shall be a fiery flying serpent.

30 And the firstborn of the poor shall feed, and the needy shall lie down in safety; and I will kill thy root with famine, and he shall slay thy remnant.

31 Howl, O gate; cry, O city; thou, whole Palestina, art dissolved; for there shall come from the north a smoke, and none shall be alone in his appointed times.

32 What shall then answer the messengers of the nations? That the Lord hath founded Zion, and the poor of his people shall trust in it.

Exaltation of oneself at the expense of the poor, called "decadence" is a sin. In the prior chapter quoted from Isaiah in the Book of Mormon it says a replacement regime should swoop in when the former one can't make it happen, in this one, it says then must come the eradication of poverty.

God turns the land of grief, dust and famine into places the needy can lie down in safety and slays their oppressors. All who respect God's Authority are expected to do the same and ensure the root causes of such oppression never occur again.

If you are a president or a prime minister or crown, any kind of head of state, there are laws mankind expects you to follow in this regard as well.

It is called the Responsibility to Protect. Heads of State that neglect to respond to the Responsibility to Protect must not be allowed to continue in office as this signals the world that oppression is acceptable and it is not.

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ao3feed-iasip · 7 years

Text

Mac has a fuck buddy, Dennis has a load of self-pity

read it on the AO3 at http://ift.tt/2va0J8I

by denimcharlie

Words: 559, Chapters: 1/1, Language: English

Series: Part 22 of macdennis

Fandoms: It's Always Sunny in Philadelphia

Rating: Teen And Up Audiences

Warnings: No Archive Warnings Apply

Categories: M/M

Characters: Dennis Reynolds, Mac (It's Always Sunny in Philadelphia)

Relationships: Mac/Dennis Reynolds

Additional Tags: post ddl, mac moved on, got himself a fuck buddy

read it on the AO3 at http://ift.tt/2va0J8I

#IFTTT #ao3feed #fanfic #iasip

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araitsume · 7 years

Video

Patriarchs and Prophets, 543-559: Chapter (53) The Earlier Judges

This chapter is based on Judges 6 to 8; 10.

After the settlement in Canaan the tribes made no vigorous effort to complete the conquest of the land. Satisfied with the territory already gained, their zeal soon flagged, and the war was discontinued. “When Israel was strong, ... they put the Canaanites to tribute, and did not utterly drive them out.” Judges 1:28.

The Lord had faithfully fulfilled, on His part, the promises made to Israel; Joshua had broken the power of the Canaanites, and had distributed the land to the tribes. It only remained for them, trusting in the assurance of divine aid, to complete the work of dispossessing the inhabitants of the land. But this they failed to do. By entering into league with the Canaanites they directly transgressed the command of God, and thus failed to fulfill the condition on which He had promised to place them in possession of Canaan.

From the very first communication of God with them at Sinai, they had been warned against idolatry. Immediately after the proclamation of the law the message was sent them by Moses concerning the nations of Canaan: “Thou shalt not bow down to their gods, nor serve them, nor do after their works: but thou shalt utterly overthrow them, and quite break down their images. And ye shall serve the Lord your God, and He shall bless thy bread, and thy water; and I will take sickness away from the midst of thee.” Exodus 23:24, 25. The assurance was given that so long as they remained obedient, God would subdue their enemies before them: “I will send My fear before thee, and will destroy all the people to whom thou shalt come; and I will make all thine enemies turn their backs unto thee. And I will send hornets before thee, which shall drive out the Hivite, the Canaanite, and the Hittite, from before thee. I will not drive them out from before thee in one year; lest the land become desolate, and the beast of the field multiply against thee. By little and little I will drive them out from before thee, until thou be increased, and inherit the land.... I will deliver the inhabitants of the land into your hand; and thou shalt drive them out before thee. Thou shalt make no covenant with them, nor with their gods. They shall not dwell in thy land, lest they make thee sin against Me: for if thou serve their gods, it will surely be a snare unto thee.” Exodus 23:27-33. These directions were reiterated in the most solemn manner by Moses before his death, and they were repeated by Joshua.

God had placed His people in Canaan as a mighty breastwork to stay the tide of moral evil, that it might not flood the world. If faithful to Him, God intended that Israel should go on conquering and to conquer. He would give into their hands nations greater and more powerful than the Canaanites. The promise was: “If ye shall diligently keep all these commandments which I command you, ... then will the Lord drive out all these nations from before you, and ye shall possess greater nations and mightier than yourselves. Every place whereon the soles of your feet shall tread shall be yours: from the wilderness and Lebanon, from the river, the river Euphrates, even unto the uttermost sea shall your coast be. There shall no man be able to stand before you: for the Lord your God shall lay the fear of you and the dread of you upon all the land that ye shall tread upon, as He hath said unto you.” Deuteronomy 11:22-25.

But regardless of their high destiny, they chose the course of ease and self-indulgence; they let slip their opportunities for completing the conquest of the land; and for many generations they were afflicted by the remnant of these idolatrous peoples, that were, as the prophet had foretold, as “pricks” in their eyes, and as “thorns” in their sides. Numbers 33:55.

The Israelites were “mingled among the heathen, and learned their works.” Psalm 106:35. They intermarried with the Canaanites, and idolatry spread like a plague throughout the land. “They served their idols: which were a snare unto them. Yea, they sacrificed their sons and their daughters unto devils: ... and the land was polluted with blood.... Therefore was the wrath of the Lord kindled against His people, insomuch that He abhorred His own inheritance.” Psalm 106:36-40.

Until the generation that had received instruction from Joshua became extinct, idolatry made little headway; but the parents had prepared the way for the apostasy of their children. The disregard of the Lord's restrictions on the part of those who came in possession of Canaan sowed seed of evil that continued to bring forth bitter fruit for many generations. The simple habits of the Hebrews had secured them physical health; but association with the heathen led to the indulgence of appetite and passion, which gradually lessened physical strength and enfeebled the mental and moral powers. By their sins the Israelites were separated from God; His strength was removed from them, and they could no longer prevail against their enemies. Thus they were brought into subjection to the very nations that through God they might have subdued.

“They forsook the Lord God of their fathers, which brought them out of the land of Egypt,” “and guided them in the wilderness like a flock.” “They provoked Him to anger with their high places, and moved Him to jealousy with their graven images.” Therefore the Lord “forsook the tabernacle of Shiloh, the tent which He placed among them; and delivered His strength into captivity, and His glory into the enemy's hand.” Judges 2:12; Psalm 78:52, 58, 60, 61. Yet He did not utterly forsake His people. There was ever a remnant who were true to Jehovah; and from time to time the Lord raised up faithful and valiant men to put down idolatry and to deliver the Israelites from their enemies. But when the deliverer was dead, and the people were released from his authority, they would gradually return to their idols. And thus the story of backsliding and chastisement, of confession and deliverance, was repeated again and again.

The king of Mesopotamia, the king of Moab, and after them the Philistines, and the Canaanites of Hazor, led by Sisera, in turn became the oppressors of Israel. Othniel, Shamgar, and Ehud, Deborah and Barak, were raised up as deliverers of their people. But again “the children of Israel did evil in the sight of the Lord; and the Lord delivered them into the hand of Midian.” Heretofore the hand of the oppressor had fallen but lightly on the tribes dwelling east of the Jordan, but in the present calamities they were the first sufferers.

The Amalekites on the south of Canaan, as well as the Midianites on its eastern border, and in the deserts beyond, were still the unrelenting enemies of Israel. The latter nation had been nearly destroyed by the Israelites in the days of Moses, but they had since increased greatly, and had become numerous and powerful. They had thirsted for revenge; and now that the protecting hand of God was withdrawn from Israel, the opportunity had come. Not alone the tribes east of Jordan, but the whole land suffered from their ravages. The wild, fierce inhabitants of the desert, “as locusts for multitude” (Judges 6:5, R.V.), came swarming into the land, with their flocks and herds. Like a devouring plague they spread over the country, from the river Jordan to the Philistine plain. They came as soon as the harvests began to ripen, and remained until the last fruits of the earth had been gathered. They stripped the fields of their increase and robbed and maltreated the inhabitants and then returned to the deserts. Thus the Israelites dwelling in the open country were forced to abandon their homes, and to congregate in walled towns, to seek refuge in fortresses, or even to find shelter in caves and rocky fastnesses among the mountains. For seven years this oppression continued, and then, as the people in their distress gave heed to the Lord's reproof, and confessed their sins, God again raised up a helper for them.

Gideon was the son of Joash, of the tribe of Manasseh. The division to which this family belonged held no leading position, but the household of Joash was distinguished for courage and integrity. Of his brave sons it is said, “Each one resembled the children of a king.” All but one had fallen in the struggles against the Midianites, and he had caused his name to be feared by the invaders. To Gideon came the divine call to deliver his people. He was engaged at the time in threshing wheat. A small quantity of grain had been concealed, and not daring to beat it out on the ordinary threshing floor, he had resorted to a spot near the winepress; for the season of ripe grapes being still far off, little notice was now taken of the vineyards. As Gideon labored in secrecy and silence, he sadly pondered upon the condition of Israel and considered how the oppressor's yoke might be broken from off his people.

Suddenly the “Angel of the Lord” appeared and addressed him with the words, “Jehovah is with thee, thou mighty man of valor.”

“O my Lord,” was his answer, “if the Lord be with us, why then is all this befallen us? and where be all His miracles which our fathers told us of, saying, Did not the Lord bring us up from Egypt? but now the Lord hath forsaken us, and delivered us into the hands of the Midianites.”

The Messenger of heaven replied, “Go in this thy might, and thou shalt save Israel from the hand of the Midianites: have not I sent thee?”

Gideon desired some token that the one now addressing him was the Covenant Angel, who in time past had wrought for Israel. Angels of God, who communed with Abraham, had once tarried to share his hospitality; and Gideon now entreated the divine Messenger to remain as his guest. Hastening to his tent, he prepared from his scanty store a kid and unleavened cakes, which he brought forth and set before Him. But the Angel bade him, “Take the flesh and the unleavened cakes, and lay them upon this rock, and pour out the broth.” Gideon did so, and then the sign which he had desired was given: with the staff in His hand, the Angel touched the flesh and the unleavened cakes, and a flame bursting from the rock consumed the sacrifice. Then the Angel vanished from his sight.

Gideon's father, Joash, who shared in the apostasy of his countrymen, had erected at Ophrah, where he dwelt, a large altar to Baal, at which the people of the town worshiped. Gideon was commanded to destroy this altar and to erect an altar to Jehovah over the rock on which the offering had been consumed, and there to present a sacrifice to the Lord. The offering of sacrifice to God had been committed to the priests, and had been restricted to the altar at Shiloh; but He who had established the ritual service, and to whom all its offerings pointed, had power to change its requirements. The deliverance of Israel was to be preceded by a solemn protest against the worship of Baal. Gideon must declare war upon idolatry before going out to battle with the enemies of his people.

The divine direction was faithfully carried out. Knowing that he would be opposed if it were attempted openly, Gideon performed the work in secret; with the aid of his servants, accomplishing the whole in one night. Great was the rage of the men of Ophrah when they came next morning to pay their devotions to Baal. They would have taken Gideon's life had not Joash—who had been told of the Angel's visit—stood in defense of his son. “Will ye plead for Baal?” said Joash. “Will ye save him? he that will plead for him, let him be put to death whilst it is yet morning: if he be a god, let him plead for himself, because one hath cast down his altar.” If Baal could not defend his own altar, how could he be trusted to protect his worshipers?

All thoughts of violence toward Gideon were dismissed; and when he sounded the trumpet of war, the men of Ophrah were among the first to gather to his standard. Heralds were dispatched to his own tribe of Manasseh, and also to Asher, Zebulum, and Naphtali, and all answered to the call.

Gideon dared not place himself at the head of the army without still further evidence that God had called him to his work, and that He would be with him. He prayed, “If Thou wilt save Israel by mine hand, as Thou hast said, behold, I will put a fleece of wool in the floor; and if the dew be on the fleece only, and it be dry upon all the earth besides, then shall I know that Thou wilt save Israel by mine hand, as Thou hast said.” In the morning the fleece was wet, while the ground was dry. But now a doubt arose, since wool naturally absorbs moisture when there is any in the air; the test might not be decisive. Hence he asked that the sign be reversed, pleading that his extreme caution might not displease the Lord. His request was granted.

Thus encouraged, Gideon led out his forces to give battle to the invaders. “All the Midianites and the Amalekites and the children of the east were gathered together, and went over, and pitched in the valley of Jezreel.” The entire force under Gideon's command numbered only thirty-two thousand men; but with the vast host of the enemy spread out before him, the word of the Lord came to him: “The people that are with thee are too many for Me to give the Midianites into their hands, lest Israel vaunt themselves against Me, saying, Mine own hand hath saved me. Now therefore go to, proclaim in the ears of the people, saying, Whosoever is fearful and afraid, let him return and depart early from Mount Gilead.” Those who were unwilling to face danger and hardships, or whose worldly interests would draw their hearts from the work of God, would add no strength to the armies of Israel. Their presence would prove only a cause of weakness.

It had been made a law in Israel that before they went to battle the following proclamation should be made throughout the army: “What man is there that hath built a new house, and hath not dedicated it? let him go and return to his house, lest he die in the battle, and another man dedicate it. And what man is he that hath planted a vineyard, and hath not yet eaten of it? let him also go and return unto his house, lest he die in the battle, and another man eat of it. And what man is there that hath betrothed a wife, and hath not taken her? let him go and return unto his house, lest he die in the battle, and another man take her.” And the officers were to speak further to the people, saying, “What man is there that is fearful and fainthearted? let him go and return unto his house, lest his brethren's heart faint as well as his heart.” Deuteronomy 20:5-8.

Because his numbers were so few compared with those of the enemy, Gideon had refrained from making the usual proclamation. He was filled with astonishment at the declaration that his army was too large. But the Lord saw the pride and unbelief existing in the hearts of His people. Aroused by the stirring appeals of Gideon, they had readily enlisted; but many were filled with fear when they saw the multitudes of the Midianites. Yet, had Israel triumphed, those very ones would have taken the glory to themselves instead of ascribing the victory to God.

Gideon obeyed the Lord's direction, and with a heavy heart he saw twenty-two thousand, or more than two thirds of his entire force, depart for their homes. Again the word of the Lord came to him: “The people are yet too many; bring them down unto the water, and I will try them for thee there: and it shall be, that of whom I say unto thee, This shall go with thee, the same shall go with thee; and of whomsoever I say unto thee, This shall not go with thee, the same shall not go.” The people were led down to the waterside, expecting to make an immediate advance upon the enemy. A few hastily took a little water in the hand and sucked it up as they went on; but nearly all bowed upon their knees, and leisurely drank from the surface of the stream. Those who took of the water in their hands were but three hundred out of ten thousand; yet these were selected; all the rest were permitted to return to their homes.

By the simplest means character is often tested. Those who in time of peril were intent upon supplying their own wants were not the men to be trusted in an emergency. The Lord has no place in His work for the indolent and self-indulgent. The men of His choice were the few who would not permit their own wants to delay them in the discharge of duty. The three hundred chosen men not only possessed courage and self-control, but they were men of faith. They had not defiled themselves with idolatry. God could direct them, and through them He could work deliverance for Israel. Success does not depend upon numbers. God can deliver by few as well as by many. He is honored not so much by the great numbers as by the character of those who serve Him.

The Israelites were stationed on the brow of a hill overlooking the valley where the hosts of the invaders lay encamped. “And the Midianites and the Amalekites and all the children of the east lay along in the valley like locusts for multitude; and their camels were without number, as the sand which is upon the seashore for multitude.” Judges 7:12, R.V. Gideon trembled as he thought of the conflict of the morrow. But the Lord spoke to him in the night season and bade him, with Phurah his attendant, go down to the camp of the Midianites, intimating that he would there hear something for his encouragement. He went, and, waiting in the darkness and silence, he heard a soldier relating a dream to his companion: “Lo, a cake of barley bread tumbled into the host of Midian, and came unto a tent, and smote it that it fell, and overturned it, that the tent lay along.” The other answered in words that stirred the heart of that unseen listener, “This is nothing else save the sword of Gideon the son of Joash, a man of Israel: for into his hand hath God delivered Midian, and all the host.” Gideon recognized the voice of God speaking to him through those Midianitish strangers. Returning to the few men under his command, he said, “Arise; for the Lord hath delivered into your hand the host of Midian.”

By divine direction a plan of attack was suggested to him, which he immediately set out to execute. The three hundred men were divided into three companies. To every man were given a trumpet, and a torch concealed in an earthen pitcher. The men were stationed in such a manner as to approach the Midianite camp from different directions. In the dead of night, at a signal from Gideon's war horn, the three companies sounded their trumpets; then, breaking their pitchers and displaying the blazing torches, they rushed upon the enemy with the terrible war cry, “The sword of the Lord, and of Gideon!”

The sleeping army was suddenly aroused. Upon every side was seen the light of the flaming torches. In every direction was heard the sound of trumpets, with the cry of the assailants. Believing themselves at the mercy of an overwhelming force, the Midianites were panic-stricken. With wild cries of alarm they fled for life, and, mistaking their own companions for enemies, they slew one another. As news of the victory spread, thousands of the men of Israel who had been dismissed to their homes returned and joined in pursuit of their fleeing enemies. The Midianites were making their way toward the Jordan, hoping to reach their own territory, beyond the river. Gideon sent messengers to the tribe of Ephraim, rousing them to intercept the fugitives at the southern fords. Meanwhile, with his three hundred, “faint, yet pursuing,” Gideon crossed the stream hard after those who had already gained the farther side. The two princes, Zebah and Zalmunna, who had been over the entire host, and who had escaped with an army of fifteen thousand men, were overtaken by Gideon, their force completely scattered, and the leaders captured and slain.

In this signal defeat not less than one hundred and twenty thousand of the invaders perished. The power of the Midianites was broken, so that they were never again able to make war upon Israel. The tidings spread swiftly far and wide, that Israel's God had again fought for His people. No words can describe the terror of the surrounding nations when they learned what simple means had prevailed against the power of a bold, warlike people.

The leader whom God chose to overthrow the Midianites occupied no prominent position in Israel. He was not a ruler, a priest, or a Levite. He thought himself the least in his father's house. But God saw in him a man of courage and integrity. He was distrustful of himself and willing to follow the guidance of the Lord. God does not always choose for His work men of the greatest talents, but He selects those whom He can best use. “Before honor is humility.” Proverbs 15:33. The Lord can work most effectually through those who are most sensible of their own insufficiency, and who will rely upon Him as their leader and source of strength. He will make them strong by uniting their weakness to His might, and wise by connecting their ignorance with His wisdom.

If they would cherish true humility, the Lord could do much more for His people; but there are few who can be trusted with any large measure of responsibility or success without becoming self-confident and forgetful of their dependence upon God. This is why, in choosing the instruments for His work, the Lord passes by those whom the world honors as great, talented, and brilliant. They are too often proud and self-sufficient. They feel competent to act without counsel from God.

The simple act of blowing a blast upon the trumpet by the army of Joshua around Jericho, and by Gideon's little band about the hosts of Midian, was made effectual, through the power of God, to overthrow the might of His enemies. The most complete system that men have ever devised, apart from the power and wisdom of God, will prove a failure, while the most unpromising methods will succeed when divinely appointed and entered upon with humility and faith. Trust in God and obedience to His will are as essential to the Christian in the spiritual warfare as to Gideon and Joshua in their battles with the Canaanites. By the repeated manifestations of His power in behalf of Israel, God would lead them to have faith in Him—with confidence to seek His help in every emergency. He is just as willing to work with the efforts of His people now and to accomplish great things through weak instrumentalities. All heaven awaits our demand upon its wisdom and strength. God is “able to do exceeding abundantly above all that we ask or think.” Ephesians 3:20.

Gideon returned from pursuing the enemies of the nation, to meet censure and accusation from his own countrymen. When at his call the men of Israel had rallied against the Midianites, the tribe of Ephraim had remained behind. They looked upon the effort as a perilous undertaking; and as Gideon sent them no special summons, they availed themselves of this excuse not to join their brethren. But when the news of Israel's triumph reached them, the Ephraimites were envious because they had not shared it. After the rout of the Midianites, the men of Ephraim had, by Gideon's direction, seized the fords of the Jordan, thus preventing the escape of the fugitives. By this means a large number of the enemy were slain, among whom were two princes, Oreb and Zeeb. Thus the men of Ephraim followed up the battle, and helped complete the victory. Nevertheless, they were jealous and angry, as though Gideon had been led by his own will and judgment. They did not discern God's hand in the triumph of Israel, they did not appreciate His power and mercy in their deliverance; and this very fact showed them unworthy to be chosen as His special instruments.

Returning with the trophies of victory, they angrily reproached Gideon: “Why hast thou served us thus, that thou calledst us not, when thou wentest to fight with the Midianites?”

“What have I done now, in comparison of you?” said Gideon. “Is not the gleaning of the grapes of Ephraim better than the vintage of Abiezer? God hath delivered into your hands the princes of Midian, Oreb and Zeeb: and what was I able to do in comparison of you?”

The spirit of jealousy might easily have been fanned into a quarrel that would have caused strife and bloodshed; but Gideon's modest answer soothed the anger of the men of Ephraim, and they returned in peace to their homes. Firm and uncompromising where principle was concerned, and in war a “mighty man of valor,” Gideon displayed also a spirit of courtesy that is rarely witnessed.

The people of Israel, in their gratitude at deliverance from the Midianites, proposed to Gideon that he should become their king, and that the throne should be confirmed to his descendants. This proposition was in direct violation of the principles of the theocracy. God was the king of Israel, and for them to place a man upon the throne would be a rejection of their Divine Sovereign. Gideon recognized this fact; his answer shows how true and noble were his motives. “I will not rule over you,” he declared; “neither shall my son rule over you: the Lord shall rule over you.”

But Gideon was betrayed into another error, which brought disaster upon his house and upon all Israel. The season of inactivity that succeeds a great struggle is often fraught with greater danger than is the period of conflict. To this danger Gideon was now exposed. A spirit of unrest was upon him. Hitherto he had been content to fulfill the directions given him from God; but now, instead of waiting for divine guidance, he began to plan for himself. When the armies of the Lord have gained a signal victory, Satan will redouble his efforts to overthrow the work of God. Thus thoughts and plans were suggested to the mind of Gideon, by which the people of Israel were led astray.

Because he had been commanded to offer sacrifice upon the rock where the Angel appeared to him, Gideon concluded that he had been appointed to officiate as a priest. Without waiting for the divine sanction, he determined to provide a suitable place, and to institute a system of worship similar to that carried on at the tabernacle. With the strong popular feeling in his favor he found no difficulty in carrying out his plan. At his request all the earrings of gold taken from the Midianites were given him as his share of the spoil. The people also collected many other costly materials, together with the richly adorned garments of the princes of Midian. From the material thus furnished, Gideon constructed an ephod and a breastplate, in imitation of those worn by the high priest. His course proved a snare to himself and his family, as well as to Israel. The unauthorized worship led many of the people finally to forsake the Lord altogether, to serve idols. After Gideon's death great numbers, among whom were his own family, joined in this apostasy. The people were led away from God by the very man who had once overthrown their idolatry.

There are few who realize how far-reaching is the influence of their words and acts. How often the errors of parents produce the most disastrous effects upon their children and children's children, long after the actors themselves have been laid in the grave. Everyone is exerting an influence upon others, and will be held accountable for the result of that influence. Words and actions have a telling power, and the long hereafter will show the effect of our life here. The impression made by our words and deeds will surely react upon ourselves in blessing or in cursing. This thought gives an awful solemnity to life, and should draw us to God in humble prayer that He will guide us by His wisdom.

Those who stand in the highest positions may lead astray. The wisest err; the strongest may falter and stumble. There is need that light from above should be constantly shed upon our pathway. Our only safety lies in trusting our way implicitly to Him who has said, “Follow Me.”

After the death of Gideon “the children of Israel remembered not the Lord their God, who had delivered them out of the hands of all their enemies on every side: neither showed they kindness to the house of Jerubbaal, namely, Gideon, according to all the goodness which he had showed unto Israel.” Forgetful of all that they owed to Gideon, their judge and deliverer, the people of Israel accepted his baseborn son Abimelech as their king, who, to sustain his power, murdered all but one of Gideon's lawful children. When men cast off the fear of God they are not long in departing from honor and integrity. An appreciation of the Lord's mercy will lead to an appreciation of those who, like Gideon, have been employed as instruments to bless His people. The cruel course of Israel toward the house of Gideon was what might be expected from a people who manifested so great ingratitude to God.

After the death of Abimelech the rule of judges who feared the Lord served for a time to put a check upon idolatry, but erelong the people returned to the practices of the heathen communities around them. Among the northern tribes the gods of Syria and Sidon had many worshipers. On the southwest the idols of the Philistines, and on the east those of Moab and Ammon, had turned the hearts of Israel from the God of their fathers. But apostasy speedily brought its punishment. The Ammonites subdued the eastern tribes and, crossing the Jordan, invaded the territory of Judah and Ephraim. On the west the Philistines came up from their plain beside the sea, burning and pillaging far and near. Again Israel seemed to be abandoned to the power of relentless foes.

Again the people sought help from Him whom they had so forsaken and insulted. “The children of Israel cried unto the Lord, saying, We have sinned against Thee, both because we have forsaken our God, and also served Baalim.” But sorrow had not worked true repentance. The people mourned because their sins had brought suffering upon themselves, but not because they had dishonored God by transgression of His holy law. True repentance is more than sorrow for sin. It is a resolute turning away from evil.

The Lord answered them through one of His prophets: “Did I not deliver you from the Egyptians, and from the Amorites, from the children of Ammon, and from the Philistines? The Zidonians also, and the Amalekites, and the Maonites, did oppress you; and ye cried to Me, and I delivered you out of their hand. Yet ye have forsaken Me, and served other gods: wherefore I will deliver you no more. Go and cry unto the gods which ye have chosen; let them deliver you in the time of your tribulation.”

These solemn and fearful words carry the mind forward to another scene—the great day of final judgment—when the rejecters of God's mercy and the despisers of His grace shall be brought face to face with His justice. At that tribunal must they render an account who have devoted their God-given talents of time, of means, or of intellect, to serving the gods of this world. They have forsaken their true and loving Friend, to follow the path of convenience and worldly pleasure. They intended at some time to return to God; but the world with its follies and deceptions absorbed the attention. Frivolous amusements, pride of dress, indulgence of appetite, hardened the heart and benumbed the conscience, so that the voice of truth was not heard. Duty was despised. Things of infinite value were lightly esteemed, until the heart lost all desire to sacrifice for Him who has given so much for man. But in the reaping time they will gather that which they have sown.

Saith the Lord: “I have called, and ye refused; I have stretched out My hand, and no man regarded; but ye have set at nought all My counsel, and would none of My reproof: ... when your fear cometh as desolation, and your destruction cometh as a whirlwind; when distress and anguish cometh upon you. Then shall they call upon Me, but I will not answer; they shall seek Me early, but they shall not find Me: for that they hated knowledge, and did not choose the fear of the Lord: they would none of My counsel: they despised all My reproof. Therefore shall they eat of the fruit of their own way, and be filled with their own devices.” “But whoso hearkeneth unto Me shall dwell safely, and shall be quiet from fear of evil.” Proverbs 1:24-31, 33.

The Israelites now humbled themselves before the Lord. “And they put away the strange gods from among them, and served Jehovah.” And the Lord's heart of love was grieved—“was grieved for the misery of Israel.” Oh, the long-suffering mercy of our God! When His people put away the sins that had shut out His presence, He heard their prayers and at once began to work for them.

A deliverer was raised up in the person of Jephthah, a Gileadite, who made war upon the Ammonites and effectually destroyed their power. For eighteen years at this time Israel had suffered under the oppression of her foes, yet again the lesson taught by suffering was forgotten.

As His people returned to their evil ways, the Lord permitted them to be still oppressed by their powerful enemies, the Philistines. For many years they were constantly harassed, and at times completely subjugated, by this cruel and warlike nation. They had mingled with these idolaters, uniting with them in pleasure and in worship, until they seemed to be one with them in spirit and interest. Then these professed friends of Israel became their bitterest enemies and sought by every means to accomplish their destruction.

Like Israel, Christians too often yield to the influence of the world and conform to its principles and customs, in order to secure the friendship of the ungodly; but in the end it will be found that these professed friends are the most dangerous of foes. The Bible plainly teaches that there can be no harmony between the people of God and the world. “Marvel not, my brethren, if the world hate you.” 1 John 3:13. Our Saviour says, “Ye know that it hated Me before it hated you.” John 15:18. Satan works through the ungodly, under cover of a pretended friendship, to allure God's people into sin, that he may separate them from Him; and when their defense is removed, then he will lead his agents to turn against them and seek to accomplish their destruction.

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