{"id":9236,"date":"2023-09-13T17:55:52","date_gmt":"2023-09-13T22:55:52","guid":{"rendered":"https:\/\/abudinen.com\/blog\/?p=9236"},"modified":"2023-09-13T17:55:53","modified_gmt":"2023-09-13T22:55:53","slug":"dicere","status":"publish","type":"post","link":"https:\/\/abudinen.com\/blog\/2023\/09\/13\/dicere\/","title":{"rendered":"Dicere"},"content":{"rendered":"\n

The Sky is Falling: An Analysis of the Swine Flu Affair of 1976<\/strong> by Joel Warner<\/strong><\/p>\n\n\n\n

A major biological complication to the immunization campaign was its connection to Guillain-Barr\u00e9acute; Syndrome (GBS). For the most part, the vaccination went more smoothly than even expected, with less than the predicted side effects and deaths. (Silverstein: 116) However, it was discovered that the vaccinations could be a factor in an increased number of cases of GBS. GBS is a rare paralytic disease, similar to polio, which causes an onset of polyneuritis, or tingling and weakness of the extremities and then some extent of paralysis. While most recover in the following months, there is a 5% fatality rate (mostly due to secondary respiratory disease or pneumonia), and 10% remain paralyzed to some extent. GBS is thought to result from an immunopathological reaction to an foreign agent in the body. (Silverstein: 117 and Laitin) While it was difficult to know for certain if the vaccines were causing GBS, since there were few prior statistics of GBS incidences to compare it with, there was enough evidence to suggest that this was the case. Preliminary calculations estimated that while there were 0.7 cases of GBS per million of non-vaccines at this time, there were 8.3 cases per million in vaccines. Not only this, but those non-vaccines which developed GBS were much more likely to have been sick prior to the syndrome than those who were vaccines, suggesting that the vaccine contained the trigger effect that usually would not have been present in healthy individuals. (Laitin ) While the vaccination program did not create an epidemic of GBS, this was enough to shut down the already flailing NIIP, which ended on December 16, 1976. (Silverstein: 119) This date was not the end of the troubles between the NIIP and the GBS, however, since the 500 cases of the syndrome and 25 deaths cost the government (who had agreed to take liability of the program) millions of dollars, not to mention a serious blow to its image. (Silverstein: 127 and Laitlin).<\/p>\n\n\n\n

http:\/\/www.haverford.edu\/biology\/edwards\/disease\/viral_essays\/warnervirus.htm<\/p>\n\n\n\n

https:\/\/web.archive.org\/web\/20090427125816\/http:\/\/www.haverford.edu\/biology\/edwards\/disease\/viral_essays\/warnervirus.htm<\/a><\/p>\n\n\n\n

THE SWINE FLU VACCINATION FRAUD OF 1976, 60 MINUTES W NORMAN GORIN 1979<\/p>\n\n\n\n

https:\/\/www.bitchute.com\/video\/ktmwOyXTeiz9\/<\/a><\/p>\n\n\n\n

Pastor in Haiti behind worshippers massacre says the dead \u2018lost faith\u2019 \u201cPasteur Marco\u201d defies court summons, vows to lead another march BY JUHAKENSON BLAISE<\/a><\/strong> AUG. 30, 2023 https:\/\/haitiantimes.com\/2023\/08\/30\/pastor-in-haiti-behind-worshippers-massacre-says-the-dead-lost-faith\/<\/p>\n\n\n\n

En Ha\u00efti, des participants \u00e0 une marche anti-gang tu\u00e9s par balle Les violences se poursuivent en Ha\u00efti. 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 tu\u00e9s depuis le d\u00e9but de l’ann\u00e9e 2023. Publi\u00e9 le : 29\/08\/2023 – 09:40 https:\/\/www.france24.com\/fr\/am%C3%A9riques\/20230829-ha%C3%AFti-des-participants-%C3%A0-une-marche-anti-gang-tu%C3%A9s-par-balle<\/p>\n\n\n\n

Moz\u00e1rabe<\/strong> (del \u00e1rabe<\/a> \u0645\u0633\u062a\u0639\u0631\u0628 [musta\u0295<\/sup>rab<\/em>], \u00abarabizado\u00bb) es el nombre con el que se conoce a la poblaci\u00f3n cristiana<\/a>, de origen hispanovisigodo<\/a>, que viv\u00eda en el territorio de Al-\u00c1ndalus<\/a> y que, como los jud\u00edos, eran dhimmis<\/a> (gentes del Libro<\/a>,<\/em> lit. “protegidos”), a diferencia de los paganos que deb\u00edan aceptar el Islam<\/a> o morir.[1]<\/a><\/sup>\u200b Bajo la sharia<\/a>, el estado se compromet\u00eda a proteger la vida del individuo, la propiedad, as\u00ed como la libertad de religi\u00f3n, a cambio de la lealtad al estado y el pago obligatorio de la yizia<\/a>.[2]<\/a><\/sup>\u200b El t\u00e9rmino \u00abmoz\u00e1rabe\u00bb no fue empleado por los musulmanes, sino por los cristianos de los reinos del norte de Espa\u00f1a para designar a los cristianos de Al-\u00c1ndalus que emigraban a sus territorios; este nombre indica que los moz\u00e1rabes hab\u00edan tomado usos y costumbres de sus dominadores \u00e1rabes. As\u00ed la palabra \u00abmoz\u00e1rabe\u00bb no aparece en los textos \u00e1rabes sino en los cristianos: el primer documento en que se ha constatado su uso es del reino de Le\u00f3n<\/a> y est\u00e1 fechado en 1024.[3]<\/a><\/sup><\/p>\n\n\n\n

    \n
  1. Fazlur, Rahman (17 de agosto de 2021). \u00abIslam\u00bb<\/a>. Encyclopedia Britannica. New York<\/em>. Consultado el 29 de enero de 2022.<\/li>\n\n\n\n
  2. \u2191<\/a> Glenn, H. Patrick<\/a> (2007). Legal Traditions of the World<\/em>. Oxford University Press<\/a>. pp. 218-219. \u00abUn Dhimmi es un s\u00fabdito no musulm\u00e1n de un estado gobernado de acuerdo con la ley sharia. El t\u00e9rmino connota una obligaci\u00f3n del Estado de proteger al individuo, incluida la vida, la propiedad y la libertad de religi\u00f3n y culto del individuo, y exig\u00eda lealtad al imperio, y un impuesto de capitaci\u00f3n conocido como yizia. \u00bb<\/li>\n\n\n\n
  3. \u2191<\/a> Aillet, 2011<\/a>, p. 48.<\/li>\n<\/ol>\n\n\n\n

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

    From Mozarab<\/a>, from the Arabic<\/a>: \u0645\u0633\u062a\u0639\u0631\u0628, romanized<\/a>: <\/small>musta\u2018rab<\/em>, lit.<\/a>\u2009<\/small>‘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\u2014while having loanwords from Arabic\u2014are not Arabic languages.[2]<\/a><\/sup><\/p>\n\n\n\n

    [2]<\/sup> L\u00f3pez-Morillas, Consuelo (2000). “Language”. The literature of Al-Andalus. New York: Cambridge University Press. doi:10.1017\/CHOL9780521471596.004. ISBN 9781139177870.<\/p>\n\n\n\n

      \n
    1. “Mozarabic language | Britannica”<\/a>. www.britannica.com<\/em>. Retrieved 2023-06-04.<\/li>\n\n\n\n
    2. ^<\/a><\/strong> Morillas, Consuelo L\u00f3pez (2000-08-31), Menocal, Mar\u00eda Rosa; Scheindlin, Raymond P.; Sells, Michael (eds.), “Language”<\/a>, The Literature of Al-Andalus<\/em> (1 ed.), Cambridge University Press, pp. 31\u201359, doi<\/a>:10.1017\/chol9780521471596.004<\/a>, ISBN<\/a> 978-0-521-47159-6<\/bdi><\/a>, 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 leon\u00e9s, 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 Le\u00f3n 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.<\/q>“<\/li>\n<\/ol>\n\n\n\n

      Did the Catholic Church forbid Bible reading? https:\/\/www.catholicbridge.com\/catholic\/did-the-catholic-church-forbid-bible-reading.php<\/p>\n\n\n\n

      The Roman historian<\/a> and senator<\/a>Tacitus<\/a> referred to Jesus<\/a>, his execution<\/a> by Pontius Pilate<\/a>, and the existence of early Christians in Rome<\/a> in his final work, Annals<\/a><\/em> (written ca.<\/em> AD 116), book 15, chapter 44<\/a>.[1]<\/a><\/sup><\/p>\n\n\n\n

      [1]<\/sup> P.E. Easterling, E. J. Kenney (general editors), The Cambridge History of Latin Literature<\/em>, page 892 (Cambridge University Press, 1982, reprinted 1996). ISBN<\/a>0-521-21043-7<\/a><\/p>\n\n\n\n

      There are two interesting points of vocabulary in the passage. First, Tacitus may have used the word “Chrestians” (Chrestianos<\/em>) for Christians, but then speaks of “Christ” (Christus<\/em>) 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.<\/p>\n\n\n\n

      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<\/a>, Pliny the Younger<\/a>, and Suetonius<\/a>. The last of these, Suetonius, also seems to mention the persecution of Christians under Nero.<\/p>\n\n\n\n

      Most scholars hold the passage to be authentic and that Tacitus was the author.[42]<\/a><\/sup>[43]<\/a><\/sup>[44]<\/a><\/sup><\/p>\n\n\n\n

      Suggestions that the passage may have been a complete forgery have been generally rejected by scholars.[45]<\/a>[46]<\/a><\/sup> John P. Meier<\/a> 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]<\/a><\/sup> Scholars such as Bruce Chilton, Craig Evans<\/a>, 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]<\/a>[25]<\/a><\/sup><\/p>\n\n\n\n

      [36]<\/sup> Chilton, Bruce; Evans, Craig A. (1998). Studying the historical Jesus: evaluations of the state of current research<\/em>. pp. 465\u2013466. ISBN<\/a>90-04-11142-5<\/bdi><\/a>.<\/p>\n\n\n\n

      [25]<\/sup>Eddy & Boyd 2007<\/a>, p. 181.<\/p>\n\n\n\n

      Tacitus was a patriotic Roman senator<\/a>.[48]<\/a>[49]<\/a><\/sup> His writings show no sympathy towards Christians, or knowledge of who their leader was.[5]<\/a>[50]<\/a><\/sup> His characterization of “Christian abominations” may have been based on the rumors in Rome that during the Eucharist<\/a> rituals Christians ate the body and drank the blood of their God, interpreting the ritual as cannibalism.[50]<\/a>[51]<\/a><\/sup> Andreas K\u00f6stenberger<\/a> states that the tone of the passage towards Christians is far too negative to have been authored by a Christian scribe.[52]<\/a><\/sup> Van Voorst also states that the passage is unlikely to be a Christian forgery because of the pejorative language used to describe Christianity.[4]<\/a><\/sup><\/p>\n\n\n\n

      [4]<\/sup> Van Voorst 2000<\/a>, p. 39-53.<\/p>\n\n\n\n

      [5]<\/sup>Evans 2001<\/a>, p. 42.<\/p>\n\n\n\n

      Tacitus was about seven years old at the time of the Great Fire of Rome<\/a>, 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]<\/a><\/sup> 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]<\/a><\/sup><\/p>\n\n\n\n

      [13]<\/sup>Barnett 2002<\/a>, p. 30.<\/p>\n\n\n\n

      William L. Portier has stated that the references to Christ and Christians by Tacitus, Josephus and the letters to Emperor Trajan<\/a> by Pliny the Younger<\/a> are consistent, which reaffirms the validity of all three accounts.[53]<\/a><\/sup><\/p>\n\n\n\n

        \n
      1. Van Voorst 2000<\/a>, p. 42-43.<\/li>\n\n\n\n
      2. ^ Jump up to:a<\/strong><\/em><\/sup><\/a> b<\/strong><\/em><\/sup><\/a> Shaw 2015<\/a>.<\/li>\n\n\n\n
      3. ^<\/a><\/strong> Blom, Willem (2019), “Why the Testimonium Taciteum Is Authentic: A Response to Carrier”, Vigilae Christianae<\/em><\/li>\n\n\n\n
      4. ^<\/a><\/strong> Van Voorst 2000<\/a>, p. 42.<\/li>\n\n\n\n
      5. ^<\/a><\/strong> Furneaux 1907<\/a>, Appendix II, p. 418.<\/li>\n\n\n\n
      6. ^<\/a><\/strong> Meier, John P. (1991). A Marginal Jew: Rethinking the Historical Jesus<\/em><\/a><\/em>. Vol. 1. Doubleday. pp. 168\u2013171.<\/li>\n\n\n\n
      7. ^<\/a><\/strong> Feldman, Louis H. (1997). Josephus, the Bible, and history<\/em>. p. 381. ISBN<\/a> 90-04-08931-4<\/bdi><\/a>.<\/li>\n\n\n\n
      8. ^<\/a><\/strong> Powell, Mark Allan (1998). Jesus as a figure in history: how modern historians view the man from Galilee<\/em>. p. 33. ISBN<\/a> 0-664-25703-8<\/bdi><\/a>.<\/li>\n\n\n\n
      9. ^ Jump up to:a<\/strong><\/em><\/sup><\/a> b<\/strong><\/em><\/sup><\/a> Dunstan, William E. (2010). Ancient Rome<\/em>. p. 293. ISBN<\/a> 978-0-7425-6833-4<\/bdi><\/a>.<\/li>\n\n\n\n
      10. ^<\/a><\/strong> Burkett, Delbert Royce (2002). An introduction to the New Testament and the origins of Christianity<\/em>. p. 485. ISBN<\/a> 0-521-00720-8<\/bdi><\/a>.<\/li>\n\n\n\n
      11. ^<\/a><\/strong> K\u00f6stenberger, Andreas J.; Kellum, L. Scott (2009). The Cradle, the Cross, and the Crown: An Introduction to the New Testament<\/em>. pp. 109\u2013110. ISBN<\/a> 978-0-8054-4365-3<\/bdi><\/a>.<\/li>\n\n\n\n
      12. ^ Jump up to:a<\/strong><\/em><\/sup><\/a> b<\/strong><\/em><\/sup><\/a> Portier 1994<\/a>, p. 263.<\/li>\n<\/ol>\n\n\n\n

        Tacitus is not the only non-Christian writer of the time who mentioned Jesus and early Christianity.<\/p>\n\n\n\n

        The earliest known references to Christianity are found in Antiquities of the Jews<\/a><\/em>, a 20-volume work written by the Jewish historian Titus Flavius Josephus<\/a> around 93\u201394 AD, during the reign of emperor Domitian<\/a>. As it stands now, this work includes two references to Jesus and Christians (in Book 18, Chapter 3<\/a> and Book 20, Chapter 9<\/a>), and also a reference to John the Baptist<\/a> (in Book 18, Chapter 5<\/a>).[70]<\/a><\/sup>[71]<\/a><\/sup><\/p>\n\n\n\n

        The next known reference to Christianity was written by Pliny the Younger<\/a>, who was the Roman governor of Bithynia and Pontus<\/a> during the reign of emperor Trajan<\/a>. Around 111 AD,[72]<\/a><\/sup> Pliny wrote a letter to emperor Trajan<\/a>. 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]<\/a><\/sup>[74]<\/a><\/sup>[75]<\/a><\/sup> Tacitus’ references to Nero’s persecution of Christians in the Annals were written around 115 AD,[72]<\/a><\/sup> a few years after Pliny’s letter but also during the reign of emperor Trajan.<\/p>\n\n\n\n

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

          \n
        1. Baras, Zvi (1987). “The Testimonium Flavianum<\/em> and the Martyrdom of James”. In Feldman, Louis H.<\/a>; Hata, G\u014dhei (eds.). Josephus, Judaism and Christianity<\/em>. Leiden: Brill Publishers. pp. 54\u20137. ISBN<\/a> 978-9004085541<\/bdi><\/a>.<\/li>\n\n\n\n
        2. ^ Jump up to:a<\/strong><\/em><\/sup><\/a> b<\/strong><\/em><\/sup><\/a> c<\/strong><\/em><\/sup><\/a> Crossan 1999<\/a>, p. 3.<\/li>\n\n\n\n
        3. ^<\/a><\/strong> Carrington, Philip<\/a> (1957). “The Wars of Trajan”. The Early Christian Church<\/em>. Vol. 1: The First Christian Century. Cambridge: Cambridge University Press. p. 429. ISBN<\/a> 978-0521166416<\/bdi><\/a>.<\/li>\n\n\n\n
        4. ^<\/a><\/strong> Benko, Stephen (1986). Pagan Rome and the Early Christians<\/em>. Bloomington, Indiana: Indiana University Press. pp. 5\u20137. ISBN<\/a> 978-0253203854<\/bdi><\/a>.<\/li>\n\n\n\n
        5. ^<\/a><\/strong> Benko, Stephen (2014). “Pagan Criticism of Christianity during the First Centuries A.D.”. In Temporini, Hildegard; Haase, Wolfgang (eds.). Aufstieg und Niedergang der r\u00f6mischen Welt<\/em><\/a>. second series (Principat) (in German). Berlin: De Gruyter. pp. 1055\u2013118. ISBN<\/a> 978-3110080162<\/bdi><\/a>.<\/li>\n<\/ol>\n\n\n\n

          Xenophon of Athens<\/strong> (\/\u02c8z\u025bn\u0259f\u0259n, zi-, -f\u0252n\/<\/a>; Ancient Greek<\/a>: \u039e\u03b5\u03bd\u03bf\u03c6\u1ff6\u03bd<\/a>[ksenop\u02b0\u0254\u0302\u02d0n]<\/a>; c.\u2009430[1]<\/a><\/sup> \u2013 probably 355 or 354 BC[2]<\/a><\/sup>) was a Greek military leader, philosopher, and historian, born in Athens<\/a>. At the age of 30, Xenophon was elected commander of one of the biggest Greek mercenary armies<\/a> of the Achaemenid Empire<\/a>, the Ten Thousand<\/a>, that marched on and came close to capturing Babylon<\/a> in 401 BC. As the military historian Theodore Ayrault Dodge<\/a> wrote, “the centuries since have devised nothing to surpass the genius of this warrior”.[4]<\/a><\/sup> Xenophon established precedents for many logistical operations, and was among the first to describe strategic flanking maneuvers<\/a> and feints<\/a> in combat.<\/p>\n\n\n\n

            \n
          1. Strassler et al., xvii<\/a> Archived<\/a> 2022-04-20 at the Wayback Machine<\/a>.<\/li>\n\n\n\n
          2. ^ Jump up to:a<\/strong><\/em><\/sup><\/a> b<\/strong><\/em><\/sup><\/a> Lu, Houliang (2014). Xenophon’s Theory of Moral Education<\/em><\/a>. Cambridge Scholars Publishing. p. 155. ISBN<\/a> 978-1443871396<\/bdi><\/a>. 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.<\/q><\/li>\n\n\n\n
          3. ^<\/a><\/strong> “Xenophon | Internet Encyclopedia of Philosophy”<\/a>.<\/li>\n\n\n\n
          4. ^<\/a><\/strong> 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<\/em>, Vol. 1, Houghton Mifflin, 1890, p. 105<\/a>.<\/li>\n<\/ol>\n\n\n\n

            Herodotus<\/strong>[a]<\/a><\/sup> (Ancient Greek<\/a>: \u1f29\u03c1\u03cc\u03b4\u03bf\u03c4\u03bf\u03c2<\/a>, romanized<\/a>: <\/small>H\u0113r\u00f3dotos<\/em>; c.\u2009484 \u2013 c.\u2009425 BC) was a Greek<\/a>historian<\/a> and geographer<\/a> from the Greek city<\/a> of Halicarnassus<\/a>, part of the Persian Empire<\/a> (now Bodrum<\/a>, Turkey<\/a>) and a later citizen of Thurii<\/a> in modern Calabria<\/a> (Italy<\/a>). He is known for having written the Histories<\/a><\/em> \u2013 a detailed account of the Greco-Persian Wars<\/a>. Herodotus was the first writer to perform systematic investigation<\/a> of historical events. He is referred to as “The Father of History<\/a>“, a title conferred on him by the ancient Roman<\/a> orator Cicero<\/a>.[2]<\/a>[3]<\/a><\/sup><\/p>\n\n\n\n

            [a]<\/sup>\/h\u0259\u02c8r\u0252d\u0259t\u0259s\/<\/a>[1]<\/a><\/sup>h\u0259-ROD-\u0259-t\u0259s<\/em><\/a><\/p>\n\n\n\n

              \n
            1. “Herodotus”<\/a>. Dictionary.com Unabridged<\/a><\/em> (Online). n.d.<\/li>\n\n\n\n
            2. ^<\/a><\/strong> Luce, T. James (2002). The Greek Historians<\/em>. p. 26<\/a>.<\/li>\n\n\n\n
            3. ^<\/a><\/strong>\u00a0“Herodotus”<\/a>.\u00a0Encyclop\u00e6dia Britannica<\/em>.\u00a0Archived<\/a>\u00a0from the original on 4 April 2021. Retrieved\u00a030 March\u00a02021.<\/li>\n<\/ol>\n\n\n\n

              Do some Church Fathers believe in Soul Sleep? metouro<\/a> Faith Issues<\/a> https:\/\/tasbeha.org\/community\/discussion\/12723\/do-some-church-fathers-believe-in-soul-sleep<\/p>\n\n\n\n

              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:<\/p>\n\n\n\n

              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<\/p>\n\n\n\n

              http:\/\/www2.iath.virginia.edu\/anderson\/ephrem.hymns\/<\/p>\n\n\n\n

              REVIEW https:\/\/pursuingveritas.com\/2015\/04\/09\/ephrems-hymns-on-paradise\/<\/p>\n\n\n\n

              Sebastian Paul Brock<\/strong>\u00a0(1938,\u00a0Londres<\/a>) es generalmente reconocido como el acad\u00e9mico m\u00e1s importante en el campo del\u00a0idioma sir\u00edaco<\/a>\u00a0en la actualidad.[1]<\/a><\/sup>\u200b Fue profesor de Estudios Sir\u00edacos del Instituto Oriental de la\u00a0Universidad de Oxford<\/a>\u00a0y actualmente es profesor investigador en el\u00a0Wolfson College<\/a>.<\/p>\n\n\n\n

              [1]<\/sup>\u00a0\u00abSebastian Paul Brock: Life and Work\u00bb.\u00a0Aram Periodical<\/em>\u00a0(Leuven: Peeters). 5 (A Festschrift for Dr. Sebastian P. Brock<\/em>) (1 & 2): 2. 1993.\u00a0ISSN<\/a>\u00a00959-4213<\/a><\/small>. \u00abThe 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.\u00a0\u00bb<\/p>\n\n\n\n

              St. Ephrem\u00a0Hymns on Paradise<\/em>, translated by Sebastian Brock (Crestwood, NY: St. Vladimir’s Seminary Press, 1990).\u00a0ISBN<\/a>\u00a00-88141-076-4<\/a><\/p>\n\n\n\n

              Over four hundred\u00a0hymns<\/a>\u00a0composed by Ephrem still exist. Granted that some have been lost, Ephrem’s productivity is not in doubt. The church historian\u00a0Sozomen<\/a>\u00a0credits 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\u00a0Rabbinic Judaism<\/a>, he engages skillfully with Greek science and philosophy, and he delights in the Mesopotamian\/Persian tradition of mystery symbolism.<\/p>\n\n\n\n

              Ephrem the Syrian<\/strong>\u00a0(Classical Syriac<\/a>:\u00a0\u0721\u072a\u071d \u0710\u0726\u072a\u071d\u0721 \u0723\u0718\u072a\u071d\u071d\u0710,\u00a0romanized:\u00a0<\/small>M\u0101r \u02beAp\u0304r\u00eam S\u016bry\u0101y\u0101<\/em>,\u00a0Classical Syriac pronunciation:\u00a0<\/small>[m\u0251r \u0294af\u02c8rem sur\u02c8j\u0251j\u0251]<\/a>;\u00a0Koin\u0113 Greek<\/a>:\u00a0\u1f18\u03c6\u03c1\u03b1\u1f76\u03bc \u1f41 \u03a3\u1fe6\u03c1\u03bf\u03c2,\u00a0romanized:\u00a0<\/small>Efr\u00e9m o S\u00fdros<\/em>;\u00a0Latin<\/a>:\u00a0Ephraem Syrus<\/em>;\u00a0Amharic<\/a>:\u00a0\u1245\u12f1\u1235 \u12a4\u134d\u122c\u121d \u1236\u122d\u12eb\u12ca;\u00a0c.\u2009306 \u2013 373), also known as\u00a0Saint Ephrem<\/strong>,\u00a0Saint Ephraim<\/strong>,\u00a0Ephrem of Edessa<\/strong>\u00a0or\u00a0Aprem of Nisibis<\/strong>, was a prominent\u00a0Christian theologian<\/a>\u00a0and\u00a0writer<\/a>, who is revered as one of the most notable\u00a0hymnographers<\/a>\u00a0of\u00a0Eastern Christianity<\/a>. He was born in\u00a0Nisibis<\/a>, served as a\u00a0deacon<\/a>\u00a0and later lived in\u00a0Edessa<\/a>.[2]<\/a>[3]<\/a><\/sup><\/p>\n\n\n\n

                \n
              1. “Syriacs: Aramaic roots and Christian blooms”<\/a>. Retrieved 10 March 2020.<\/li>\n\n\n\n
              2. ^<\/a><\/strong> Brock 1992a<\/a>.<\/li>\n\n\n\n
              3. ^<\/a><\/strong> Brock 1999a<\/a>.<\/li>\n<\/ol>\n\n\n\n

                The most important of his works are his lyric, teaching hymns (\u0721\u0715\u0716\u0308\u072b\u0710,\u00a0madr\u0101\u0161\u00ea<\/em>). These hymns are full of rich, poetic imagery drawn from biblical sources, folk tradition, and other religions and philosophies. The madr\u0101\u0161\u00ea are written in stanzas of\u00a0syllabic verse<\/a>\u00a0and employ over fifty different metrical schemes. The form is defined by an\u00a0antiphon<\/a>, or congregational\u00a0refrain<\/a>\u00a0(\u0725\u0718\u0722\u071d\u072c\u0710,\u00a0\u2018\u00fbn\u00ee\u1e6f\u00e2<\/em>), between each independent strophe (or verse), and the refrain’s melody mimics that of the opening half of the strophe.[48]<\/a><\/sup>\u00a0Each madr\u0101\u0161\u00e2 had its\u00a0q\u0101l\u00e2<\/em>\u00a0(\u0729\u0720\u0710), a traditional tune identified by its opening line. All of these q\u0101l\u00ea are now lost. It seems that\u00a0Bardaisan<\/a>\u00a0and\u00a0Mani<\/a>\u00a0composed madr\u0101\u0161\u00ea, and Ephrem felt that the medium was a suitable tool to use against their claims. The madr\u0101\u0161\u00ea are gathered into various hymn cycles. Each group has a title \u2014\u00a0Carmina Nisibena<\/em>,\u00a0On Faith<\/em>,\u00a0On Paradise<\/em>,\u00a0On Virginity<\/em>,\u00a0Against Heresies<\/em>\u00a0\u2014 but some of these titles do not do justice to the entirety of the collection (for instance, only the first half of the\u00a0Carmina Nisibena<\/em>\u00a0is 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\u00a0Hymns on the Nativity<\/em>, centered around Mary, which contained 28 hymns and had the clearest pervasive theme of Ephrem’s hymn cycles.[48]<\/a><\/sup>\u00a0An 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]<\/a><\/sup><\/p>\n\n\n\n

                [48]<\/sup> Bates, J. Barrington (June 2000). “Songs and Prayers Like Incense: The Hymns of Ephrem the Syrian”<\/a>. Anglican and Episcopal History<\/em>. 69<\/strong> (2): 170\u2013192. JSTOR<\/a>42612097<\/a> \u2013 via JSTOR.<\/p>\n\n\n\n

                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<\/p>\n\n\n\n

                “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<\/p>\n\n\n\n

                https:\/\/www.logoslibrary.org\/justin\/resurrection\/08.html<\/a><\/p>\n\n\n\n

                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.”<\/p>\n\n\n\n

                This is frightening.  Does this mean that some fathers believed the soul to be unconscious and inactive after death?<\/p>\n","protected":false},"excerpt":{"rendered":"

                The Sky is Falling: An Analysis of the Swine Flu Affair of 1976 by Joel Warner A major biological complication to the immunization campaign was its connection to Guillain-Barr\u00e9acute; Syndrome (GBS). For the … Leer m\u00e1s<\/a><\/p>\n