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THE SWINE FLU VACCINATION FRAUD OF 1976, 60 MINUTES W NORMAN GORIN 1979

Pastor in Haiti behind worshippers massacre says the dead ‘lost faith’ “Pasteur Marco” defies court summons, vows to lead another march BY JUHAKENSON BLAISE AUG. 30, 2023

En Haïti, des participants à une marche anti-gang tués par balle Les violences se poursuivent en Haïti. Plusieurs personnes sont mortes samedi alors qu’elles manifestaient contre l’emprise d’un gang dans un quartier de Port-au-Prince venant s’ajouter aux 2 500 individus tués depuis le début de l’année 2023. Publié le : 29/08/2023 – 09:40

Mozárabe (del árabe مستعرب [musta^ʕrab], «arabizado») es el nombre con el que se conoce a la población cristiana, de origen hispanovisigodo, que vivía en el territorio de Al-Ándalus y que, como los judíos, eran dhimmis (gentes del Libro, lit. “protegidos”), a diferencia de los paganos que debían aceptar el Islam o morir.^[1]​ Bajo la sharia, el estado se comprometía a proteger la vida del individuo, la propiedad, así como la libertad de religión, a cambio de la lealtad al estado y el pago obligatorio de la yizia.^[2]​ El término «mozárabe» no fue empleado por los musulmanes, sino por los cristianos de los reinos del norte de España para designar a los cristianos de Al-Ándalus que emigraban a sus territorios; este nombre indica que los mozárabes habían tomado usos y costumbres de sus dominadores árabes. Así la palabra «mozárabe» no aparece en los textos árabes sino en los cristianos: el primer documento en que se ha constatado su uso es del reino de León y está fechado en 1024.^[3]

1. Fazlur, Rahman (17 de agosto de 2021). «Islam». Encyclopedia Britannica. New York. Consultado el 29 de enero de 2022.
2. ↑ Glenn, H. Patrick (2007). Legal Traditions of the World. Oxford University Press. pp. 218-219. «Un Dhimmi es un súbdito no musulmán de un estado gobernado de acuerdo con la ley sharia. El término connota una obligación del Estado de proteger al individuo, incluida la vida, la propiedad y la libertad de religión y culto del individuo, y exigía lealtad al imperio, y un impuesto de capitación conocido como yizia. »
3. ↑ Aillet, 2011, p. 48.

Andalusi Romance, also called Mozarabic^[a] or Ajami,^[3] refers to the varieties of Ibero-Romance that developed in Al-Andalus, the parts of the medieval Iberian Peninsula under Islamic control. Romance, or vernacular Late Latin, was the common tongue for the majority of the population in the wake of the Umayyad conquest in the early eighth century. Over the following centuries, it was gradually superseded by Andalusi Arabic as the main spoken language in the Muslim-controlled south. At the same time, as the northern Christian kingdoms pushed south into Al-Andalus, their respective Romance varieties (especially Castilian) gained ground at the expense of Andalusi Romance^[4] as well as Arabic. The final extinction of the former may be estimated to 1300 CE.^[3]

From Mozarab, from the Arabic: مستعرب, romanized: musta‘rab, lit. ‘Arabized’, a term used to refer to Christians in al-Andalus. Despite being called Mozarabic, the local Romance vernaculars were spoken by Christians, Jews, and Muslims, and these Romance varieties—while having loanwords from Arabic—are not Arabic languages.^[2]

^[2] López-Morillas, Consuelo (2000). “Language”. The literature of Al-Andalus. New York: Cambridge University Press. doi:10.1017/CHOL9780521471596.004. ISBN 9781139177870.

1. “Mozarabic language | Britannica”. . Retrieved 2023-06-04.
2. ^ Morillas, Consuelo López (2000-08-31), Menocal, María Rosa; Scheindlin, Raymond P.; Sells, Michael (eds.), “Language”, The Literature of Al-Andalus (1 ed.), Cambridge University Press, pp. 31–59, doi:10.1017/chol9780521471596.004, ISBN 978-0-521-47159-6, retrieved 2023-02-21, Romance speakers from all over the peninsula, had they been asked, would have identified their spoken tongue as ladino, certainly not as leonés, navarro, or any other variety. All shades of Hispano-Romance share many linguistic features; only Castilian was anomalous, and in its eventual expansion southward it ruptured a fundamental unity of speech. East, west, and south of Castile, in both Islamic and Christian lands, the most characteristic traits of HispanoRomance recur. Were it not for the historical accident of Castilian expansion, Spanish would sound very different today, and its contrasts with Portuguese and Catalan would stand out in less sharp relief… Andalusi Romance, virtually untouched by outside linguistic influences in the first centuries of its history, may have been doomed from the moment in 1085 when Alfonso VI and his Castilian troops entered Toledo. The dialect of Castile had been forged in the northern mountains, where Basque speakers had never been subjugated and the veneer of Latinization was thin, and many of its features were anomalous within Hispano-Romance. Yet Castile proved as vigorous and expansionist in language as it was in politics and arms. Like an advancing wedge, the kingdom and its language pressed into Arab-held territory. The neighboring kingdoms were also marching southward: Galicia moved down the Atlantic coast, conquering what was to become Portugal, and the Catalan speakers of the northeast expanded along the Mediterranean and across to the Balearic Islands. But Castile encroached on the territory to its west and east, gaining particularly at the expense of León and Navarre, so that the “wedge” soon became a bulge. Within it Castilian, once an isolated minor dialect, came to be the tongue of the whole central peninsula.“

Did the Catholic Church forbid Bible reading?

The Roman historian and senatorTacitus referred to Jesus, his execution by Pontius Pilate, and the existence of early Christians in Rome in his final work, Annals (written ca. AD 116), book 15, chapter 44.^[1]

^[1] P.E. Easterling, E. J. Kenney (general editors), The Cambridge History of Latin Literature, page 892 (Cambridge University Press, 1982, reprinted 1996). ISBN0-521-21043-7

There are two interesting points of vocabulary in the passage. First, Tacitus may have used the word “Chrestians” (Chrestianos) for Christians, but then speaks of “Christ” (Christus) as the origin of that name. Second, he calls Pilate a “procurator”, even though other sources indicate that he had the title “prefect”. Scholars have proposed various hypotheses to explain these peculiarities.

Tacitus is not the only non-Christian writer of the time who mentioned Jesus and early Christianity. Other possible references include those by Flavius Josephus, Pliny the Younger, and Suetonius. The last of these, Suetonius, also seems to mention the persecution of Christians under Nero.

Most scholars hold the passage to be authentic and that Tacitus was the author.^[42][43][44]

Suggestions that the passage may have been a complete forgery have been generally rejected by scholars.^[45][46] John P. Meier states that there is no historical or archaeological evidence to support the argument that a scribe may have introduced the passage into the text.^[47] Scholars such as Bruce Chilton, Craig Evans, Paul Eddy and Gregory Boyd agree with John Meier’s statement that “Despite some feeble attempts to show that this text is a Christian interpolation in Tacitus, the passage is obviously genuine”.^[36][25]

^[36] Chilton, Bruce; Evans, Craig A. (1998). Studying the historical Jesus: evaluations of the state of current research. pp. 465–466. ISBN90-04-11142-5.

^[25]Eddy & Boyd 2007, p. 181.

Tacitus was a patriotic Roman senator.^[48][49] His writings show no sympathy towards Christians, or knowledge of who their leader was.^[5][50] His characterization of “Christian abominations” may have been based on the rumors in Rome that during the Eucharist rituals Christians ate the body and drank the blood of their God, interpreting the ritual as cannibalism.^[50][51] Andreas Köstenberger states that the tone of the passage towards Christians is far too negative to have been authored by a Christian scribe.^[52] Van Voorst also states that the passage is unlikely to be a Christian forgery because of the pejorative language used to describe Christianity.^[4]

^[4] Van Voorst 2000, p. 39-53.

^[5]Evans 2001, p. 42.

Tacitus was about seven years old at the time of the Great Fire of Rome, and like other Romans as he grew up he would have most likely heard about the fire that destroyed most of the city, and Nero’s accusations against Christians.^[13] When Tacitus wrote his account, he was the governor of the province of Asia, and as a member of the inner circle in Rome he would have known of the official position with respect to the fire and the Christians.^[13]

^[13]Barnett 2002, p. 30.

William L. Portier has stated that the references to Christ and Christians by Tacitus, Josephus and the letters to Emperor Trajan by Pliny the Younger are consistent, which reaffirms the validity of all three accounts.^[53]

1. Van Voorst 2000, p. 42-43.
2. ^ Jump up to:^a b Shaw 2015.
3. ^ Blom, Willem (2019), “Why the Testimonium Taciteum Is Authentic: A Response to Carrier”, Vigilae Christianae
4. ^ Van Voorst 2000, p. 42.
5. ^ Furneaux 1907, Appendix II, p. 418.
6. ^ Meier, John P. (1991). A Marginal Jew: Rethinking the Historical Jesus. Vol. 1. Doubleday. pp. 168–171.
7. ^ Feldman, Louis H. (1997). Josephus, the Bible, and history. p. 381. ISBN 90-04-08931-4.
8. ^ Powell, Mark Allan (1998). Jesus as a figure in history: how modern historians view the man from Galilee. p. 33. ISBN 0-664-25703-8.
9. ^ Jump up to:^a b Dunstan, William E. (2010). Ancient Rome. p. 293. ISBN 978-0-7425-6833-4.
10. ^ Burkett, Delbert Royce (2002). An introduction to the New Testament and the origins of Christianity. p. 485. ISBN 0-521-00720-8.
11. ^ Köstenberger, Andreas J.; Kellum, L. Scott (2009). The Cradle, the Cross, and the Crown: An Introduction to the New Testament. pp. 109–110. ISBN 978-0-8054-4365-3.
12. ^ Jump up to:^a b Portier 1994, p. 263.

Tacitus is not the only non-Christian writer of the time who mentioned Jesus and early Christianity.

The earliest known references to Christianity are found in Antiquities of the Jews, a 20-volume work written by the Jewish historian Titus Flavius Josephus around 93–94 AD, during the reign of emperor Domitian. As it stands now, this work includes two references to Jesus and Christians (in Book 18, Chapter 3 and Book 20, Chapter 9), and also a reference to John the Baptist (in Book 18, Chapter 5).^[70][71]

The next known reference to Christianity was written by Pliny the Younger, who was the Roman governor of Bithynia and Pontus during the reign of emperor Trajan. Around 111 AD,^[72] Pliny wrote a letter to emperor Trajan. As it stands now, the letter is requesting guidance on how to deal with suspected Christians who appeared before him in trials he was holding at that time.^[73][74][75] Tacitus’ references to Nero’s persecution of Christians in the Annals were written around 115 AD,^[72] a few years after Pliny’s letter but also during the reign of emperor Trajan.

Another notable early author was Gaius Suetonius Tranquillus, who wrote the Lives of the Twelve Caesars around 122 AD,^[72] during the reign of emperor Hadrian. In this work, Suetonius apparently described why Jewish Christians were expelled from Rome by emperor Claudius, and also the persecution of Christians by Nero, who was the heir and successor of Claudius.

1. Baras, Zvi (1987). “The Testimonium Flavianum and the Martyrdom of James”. In Feldman, Louis H.; Hata, Gōhei (eds.). Josephus, Judaism and Christianity. Leiden: Brill Publishers. pp. 54–7. ISBN 978-9004085541.
2. ^ Jump up to:^a b c Crossan 1999, p. 3.
3. ^ Carrington, Philip (1957). “The Wars of Trajan”. The Early Christian Church. Vol. 1: The First Christian Century. Cambridge: Cambridge University Press. p. 429. ISBN 978-0521166416.
4. ^ Benko, Stephen (1986). Pagan Rome and the Early Christians. Bloomington, Indiana: Indiana University Press. pp. 5–7. ISBN 978-0253203854.
5. ^ Benko, Stephen (2014). “Pagan Criticism of Christianity during the First Centuries A.D.”. In Temporini, Hildegard; Haase, Wolfgang (eds.). Aufstieg und Niedergang der römischen Welt. second series (Principat) (in German). Berlin: De Gruyter. pp. 1055–118. ISBN 978-3110080162.

Xenophon of Athens (/ˈzɛnəfən, zi-, -fɒn/; Ancient Greek: Ξενοφῶν[ksenopʰɔ̂ːn]; c. 430^[1] – probably 355 or 354 BC^[2]) was a Greek military leader, philosopher, and historian, born in Athens. At the age of 30, Xenophon was elected commander of one of the biggest Greek mercenary armies of the Achaemenid Empire, the Ten Thousand, that marched on and came close to capturing Babylon in 401 BC. As the military historian Theodore Ayrault Dodge wrote, “the centuries since have devised nothing to surpass the genius of this warrior”.^[4] Xenophon established precedents for many logistical operations, and was among the first to describe strategic flanking maneuvers and feints in combat.

1. Strassler et al., xvii Archived 2022-04-20 at the Wayback Machine.
2. ^ Jump up to:^a b Lu, Houliang (2014). Xenophon’s Theory of Moral Education. Cambridge Scholars Publishing. p. 155. ISBN 978-1443871396. In the case of Xenophon’s date of death most modern scholars agree that Xenophon died in his seventies in 355 or 354 B.C.
3. ^ “Xenophon | Internet Encyclopedia of Philosophy”.
4. ^ Theodore Ayrault Dodge, Alexander: A History of the Origin and Growth of the Art of War from Earliest Times to the Battle of Ipsus, B.C. 301, Vol. 1, Houghton Mifflin, 1890, p. 105.

Herodotus^[a] (Ancient Greek: Ἡρόδοτος, romanized: Hēródotos; c. 484 – c. 425 BC) was a Greekhistorian and geographer from the Greek city of Halicarnassus, part of the Persian Empire (now Bodrum, Turkey) and a later citizen of Thurii in modern Calabria (Italy). He is known for having written the Histories – a detailed account of the Greco-Persian Wars. Herodotus was the first writer to perform systematic investigation of historical events. He is referred to as “The Father of History“, a title conferred on him by the ancient Roman orator Cicero.^[2][3]

^[a]/həˈrɒdətəs/^[1]hə-ROD-ə-təs

1. “Herodotus”. Dictionary.com Unabridged (Online). n.d.
2. ^ Luce, T. James (2002). The Greek Historians. p. 26.
3. ^ “Herodotus”. Encyclopædia Britannica. Archived from the original on 4 April 2021. Retrieved 30 March 2021.

Do some Church Fathers believe in Soul Sleep? metouro December 2011 edited December 1969 in Faith Issues

It has been said by many of the Eastern Orthodox that the “Body and soul together constitute a human being. If one lacks the other, then it ceases to function. I’ll quote only three of a dozen or more Fathers on this subject:

REVIEW “Behold how both the soul and the body attest to one another: even as the body must have the soul as to live, so must the soul have the body to see and hear.” St. Ephraim the Syrian, Hymn Eight on Paradise

REVIEW

Sebastian Paul Brock (1938, Londres) es generalmente reconocido como el académico más importante en el campo del idioma siríaco en la actualidad.^[1]​ Fue profesor de Estudios Siríacos del Instituto Oriental de la Universidad de Oxford y actualmente es profesor investigador en el Wolfson College.

^[1] «Sebastian Paul Brock: Life and Work». Aram Periodical (Leuven: Peeters). 5 (A Festschrift for Dr. Sebastian P. Brock) (1 & 2): 2. 1993. ISSN 0959-4213. «The Syriac heritage owes much to Sebastian Brock and, as in the old adage “all roads lead to Rome”, all aspects of Syriac studies lead one way or another to Sebastian Brock.. His voluminous work on Syriac, and related fields, is unique in our modern times. »

St. Ephrem Hymns on Paradise, translated by Sebastian Brock (Crestwood, NY: St. Vladimir’s Seminary Press, 1990). ISBN 0-88141-076-4

Over four hundred hymns composed by Ephrem still exist. Granted that some have been lost, Ephrem’s productivity is not in doubt. The church historian Sozomen credits Ephrem with having written over three million lines. Ephrem combines in his writing a threefold heritage: he draws on the models and methods of early Rabbinic Judaism, he engages skillfully with Greek science and philosophy, and he delights in the Mesopotamian/Persian tradition of mystery symbolism.

Ephrem the Syrian (Classical Syriac: ܡܪܝ ܐܦܪܝܡ ܣܘܪܝܝܐ, romanized: Mār ʾAp̄rêm Sūryāyā, Classical Syriac pronunciation: [mɑr ʔafˈrem surˈjɑjɑ]; Koinē Greek: Ἐφραὶμ ὁ Σῦρος, romanized: Efrém o Sýros; Latin: Ephraem Syrus; Amharic: ቅዱስ ኤፍሬም ሶርያዊ; c. 306 – 373), also known as Saint Ephrem, Saint Ephraim, Ephrem of Edessa or Aprem of Nisibis, was a prominent Christian theologian and writer, who is revered as one of the most notable hymnographers of Eastern Christianity. He was born in Nisibis, served as a deacon and later lived in Edessa.^[2][3]

1. “Syriacs: Aramaic roots and Christian blooms”. Retrieved 10 March 2020.
2. ^ Brock 1992a.
3. ^ Brock 1999a.

The most important of his works are his lyric, teaching hymns (ܡܕܖ̈ܫܐ, madrāšê). These hymns are full of rich, poetic imagery drawn from biblical sources, folk tradition, and other religions and philosophies. The madrāšê are written in stanzas of syllabic verse and employ over fifty different metrical schemes. The form is defined by an antiphon, or congregational refrain (ܥܘܢܝܬܐ, ‘ûnîṯâ), between each independent strophe (or verse), and the refrain’s melody mimics that of the opening half of the strophe.^[48] Each madrāšâ had its qālâ (ܩܠܐ), a traditional tune identified by its opening line. All of these qālê are now lost. It seems that Bardaisan and Mani composed madrāšê, and Ephrem felt that the medium was a suitable tool to use against their claims. The madrāšê are gathered into various hymn cycles. Each group has a title — Carmina Nisibena, On Faith, On Paradise, On Virginity, Against Heresies — but some of these titles do not do justice to the entirety of the collection (for instance, only the first half of the Carmina Nisibena is about Nisibis). Some of these hymn cycles provide implicit insight into Ephrem’s perceived level of comfort with incorporating feminine imagery into his writings. One such hymn cycle was Hymns on the Nativity, centered around Mary, which contained 28 hymns and had the clearest pervasive theme of Ephrem’s hymn cycles.^[48] An example of feminine imagery is found when Ephrem writes of the baby Jesus: “he was lofty but he sucked Mary’s milk and from his blessings all creation sucks.”^[48]

^[48] Bates, J. Barrington (June 2000). “Songs and Prayers Like Incense: The Hymns of Ephrem the Syrian”. Anglican and Episcopal History. 69 (2): 170–192. JSTOR42612097 – via JSTOR.

REVIEW “Accordingly, when the soul is separated from the entire body, it no longer is able to operate, because it operates through the members of the body.” St. Athanasios of Sinai, Answer 89

“For as in the case of a yoke of oxen, if one or other is loosed from the yoke, neither of them can effect anything, if they be unyoked from their communion…For what is man but the rational animal composed of body and soul? Is the soul by itself man? No; but [only] the soul of a man. Would the body be call man? No; but is called the body of a man…neither of these is by itself man, but that which is made up of the two together is call man.” St. Justin Martyr, On the Resurrection

The soul is not a prisoner of the body, as Plato and the Gnostics suggest. Nor does the soul wander alone under its own power without the body, as this too is gnostic and against the teaching of the Fathers.”

This is frightening.  Does this mean that some fathers believed the soul to be unconscious and inactive after death?