Thursday, July 31, 2025

St. Cardinal John Henry Newman to be made a Doctor of the Church

Lead, Kindly Light by John Henry Newman (1834) Lead, Kindly Light, amid the encircling gloom, Lead Thou me on; The night is dark, and I am far from home, Lead Thou me on. Keep Thou my feet; I do not ask to see the distant scene; one step enough for me. I was not ever thus, nor prayed that Thou shouldst lead me on; I loved to choose and see my path; but now Lead Thou me on. I loved the garish day, and, spite of fears, pride ruled my will; remember not past years. So long Thy power hath blessed me, sure it still Will lead me on. O'er moor and fen, o'er crag and torrent, till The night is gone; And with the morn those angel faces smile, Which I have loved long since, and lost awhile. Fr. Juan Velez has written (2025): https://www.cardinaljohnhenrynewman.com/st-john-henry-newman-to-be-declared-a-doctor-of-the-church/ St. John Henry Newman to be Declared a Doctor of the Church Today, July 31, 2025, the Vatican published the wonderful news that Pope Leo XIV has approved the future declaration of St. John Henry Newman as doctor of the Church. We are delighted with this news and wanted to share with you even if you learned about it earlier today. We have already posted some blog posts on this topic and will soon publish others. Today we wanted to share the news with you and ask to invite friends to give thanks to God for this news and to follow our weekly podcasts. Here is a link to the news from the Vatican webpage and some words by the journalist Alexandro Carolis: “One of the great modern thinkers of Christianity, a key figure in a spiritual and human journey that left a profound mark on the Church and 19th-century ecumenism, and the author of writings that show how living the faith is a daily “heart-to-heart” dialogue with Christ. A life spent with energy and passion for the Gospel—culminating in his canonization in 2019—that will soon lead to the English cardinal John Henry Newman being proclaimed a Doctor of the Church. The news was announced today, July 31, in a statement from the Holy See Press Office, which reported that during an audience granted to Cardinal Marcello Semeraro, Prefect of the Dicastery for the Causes of Saints, Pope Leo XIV has “confirmed the affirmative opinion of the Plenary Session of Cardinals and Bishops, Members of the Dicastery for the Causes of Saints, regarding the title of Doctor of the Universal Church, which will soon be conferred on Saint John Henry Newman”. The saints give glory to God and teach us how to live as God’s children. We rejoice with the upcoming declaration of Newman as doctor of the Church. …. We read this by Dr. Samuel Gregg, at: https://www.catholicworldreport.com/2025/07/31/john-henry-newmans-long-war-on-liberalism/ John Henry Newman’s long war on liberalism Saint John Henry Newman’s devastating critique of liberal religion remains even more relevant in our own time. Editor’s note: This article was originally posted on July 30, 2017, and is reposted today to mark the news that Newman has been named a Doctor of the Church by Pope Leo XIV. There is truly nothing new under the sun. That’s the pedestrian conclusion at which I arrived after recently re-reading the address given by one of the nineteenth century’s greatest theologians, Saint John Henry Newman, when Pope Leo XIII made him a cardinal on May 12, 1879. Known as the Biglietto Speech (after the formal letter given to cardinals on such occasions), its 1720 words constitute a systematic indictment of what Newman called that “one great mischief” against which he had set his face “from the first.” Today, I suspect, the sheer force of Newman’s critique of what he called “liberalism in religion” would make him persona non grata in most Northern European theology faculties. When reflecting upon Newman’s remarks, it’s hard not to notice how much of the Christian world in the West has drifted in the directions against which he warned. Under the banner of “liberalism in religion,” Newman listed several propositions. These included (1) “the doctrine that there is no positive truth in religion,” (2) “that one creed is as good as another,” (3) that no religion can be recognized as true for “all are matter of opinion,” (4) that “revealed religion is not a truth, but a sentiment and a taste; not an objective faith, not miraculous,” and (5) “it is the right of each individual to make it say just what strikes his fancy.” Can anyone doubt that such ideas are widespread today among some Christians? Exhibit A is the rapidly collapsing liberal Protestant confessions. Another instance is that a fair number of Catholic clergy and laity of a certain age who shy away from the word “truth” and who regard any doctrine that conflicts with the post-1960s Western world’s expectations as far from settled. Yet Newman’s description of liberal religion also accurately summarizes the essentially secular I’m-spiritual-not-religious mindset. At the time, the directness of Newman’s assault on liberal religion surprised people. It wasn’t for idle reasons that the speech was reprinted in full in The London Times on 13 May, and then translated into Italian so that it could appear in the Holy See’s newspaper L’Osservatore Romano on 14 May. Everyone recognized that Newman’s words were of immense significance. The newly minted cardinal had hitherto been seen as someone ill at ease with the Church’s direction during Pius IX’s pontificate. Newman’s apprehensions about the opportuneness of the First Vatican Council formally defining papal infallibility was well known. Not well-understood was that concerns about Catholics being misled into thinking they must assent to a pope’s firm belief that, for example, the optimal upper-tax rate is 25.63 percent, didn’t mean that you regarded religious belief as a type of theological smorgasbord. Those who had followed the trajectory of Newman’s thought over the previous fifty years would have recognized that the Biglietto Speech harkened back to a younger Newman and a consistent record of fierce opposition to liberal religion. In 1848, for instance, Newman had lampooned liberal religion in his novel Loss and Gain (1848). One character in the book, the Dean of Nottingham, is portrayed as someone who believes that “there was no truth or falsehood in received dogmas of theology; that they were modes, neither good nor bad in themselves, but personal, national, or periodic.” Such opinions mirror the views of those today who primarily regard Scripture, the Church, and Christian faith as essentially human historical constructs: a notion that invariably goes hand-in-hand with a barely disguised insistence that the Church always requires wholesale adaptation to whatever happens to be the zeitgeist. The end result is chronic doctrinal instability (and thus incoherence) and the degeneration of churches into mere NGO-ism: precisely the situation which characterizes contemporary Catholicism in the German-speaking world. Another of the novel’s characters is Mr. Batts, the director of the Truth Society. This organization is founded on two principles. First, it is uncertain whether truth exists. Second, it is certain that it cannot be found. Welcome to the world of philosophical skepticism, which, Newman understood, is based on the contradiction of holding that we know the truth that humans really cannot know truth. Newman’s antagonism towards liberal religion, however, also reflected another side of his thought that, I suspect, some today would also prefer to ignore. This concerns Newman’s critical view of liberalism as a social philosophy. Newman was fully aware of the ambiguity surrounding terms like “conservatism” and “liberalism.” In his Apologia Pro Sua Vita (1864), Newman specified that his criticism of liberalism shouldn’t be interpreted as slighting French Catholics such as Charles de Montalembert and the Dominican priest Henri-Dominique Lacordaire—“two men whom I so highly admire”—who embraced the liberal label but in the context of post-Revolutionary France: a world which differed greatly from the Oxford and England of Newman’s time. We get closer to the “liberalism” against which Newman protested when we consider a letter to his mother dated 13 March 1829. Here Newman condemns, among others, “the Utilitarians” and “useful knowledge men” whose ideas were propagated by philosophical Radical periodicals such as the Westminster Review. These beliefs and publications were clearly associated with utilitarian thinkers and political radicals such as Jeremy Bentham (the Westminster Review’s founder), James Mill, and, later, John Stuart Mill. In this sense, liberalism was Newman’s way of describing what we today call doctrinaire secularism. This is borne out by the Biglietto Speech’s portrayal of a society’s fate as it gradually abandons its Christian character, invariably at the behest of those Newman calls “Philosophers and Politicians.” Newman begins by referencing their imposition of “a universal and a thoroughly secular education, calculated to bring home to every individual that to be orderly, industrious, and sober, is his personal interest.” Recognizing, however, that utility, pragmatism, and self-interest aren’t enough to glue society together, liberals promote, according to Newman, an alternative to revealed religion. This, he says, is made up of an amalgam of “broad fundamental ethical truths, of justice, benevolence, veracity, and the like; proved experience; and those natural laws which exist and act spontaneously in society, and in social matters, whether physical or psychological; for instance, in government, trade, finance, sanitary experiments, and the intercourse of nations.” But while liberals uphold this mixture of particular moral principles, matter-of-factness and science, Newman points out that they simultaneously insist that religion is “a private luxury, which a man may have if he will; but which of course he must pay for, and which he must not obtrude upon others, or indulge in to their annoyance.” It’s not, Newman says, that things like “the precepts of justice, truthfulness, sobriety, self-command, benevolence,” etc. are bad in themselves. In fact, Newman adds, “there is much in the liberalistic theory which is good and true.” Nor did Newman adopt an “anti-science” view at a time when some Christians worried about how to reconcile the Scriptures with the tremendous expansion in knowledge of the natural world which marked the nineteenth century. Newman wasn’t, for example, especially troubled by Darwin’s Origin of the Species. As he wrote to the biologist and Catholic convert St George Jackson Mivart in 1871, “you must not suppose I have personally any great dislike or dread of his theory.” What Newman opposed was a problem with which we are all too familiar today. This consists of (1) absolutizing the natural sciences as the only objective form of knowledge and (2) using the empirical method to answer theological and moral questions that the natural sciences cannot answer. In such cases, Newman wrote in his Idea of a University (1852), “they exceed their proper bounds, and intrude where they have no right.” It also fosters a mentality which has seeped into the minds of those Christians who prioritize sociology, psychology, opinion polls, and what they imagine to be the “established scientific position” when discussing what the Catholic position on any subject should be. More generally, Newman argued that it’s precisely because these principles are unobjectionable in themselves that they become dangerous when liberals include them in the “array of principles” they use “to supersede, to block out, religion.” In these circumstances, those who maintain that religion, in the sense of divinely revealed truths about God and man, cannot be relegated to the status of football teams competing in a private league are dismissed as unreasonable, intolerant, lacking benevolence, unscientific, and reflective of (to use the curious words employed in a L’Osservatore Romano opinion piece) a “modest cultural level.” In a word—illiberal. Newman well understood the ultimate stakes involved in the advance of liberal religion and the nihilism it concealed under a veneer of progressive Western European bourgeois morality. It was nothing less, he said, than “the ruin of many souls.” For Newman, there was always the serious possibility that error at the level of belief can contribute to people making the type of free choices that lead to the eternal separation from God we call hell. The good news is that Newman had “no fear at all that [liberal religion] can really do aught of serious harm to the Word of God, to Holy Church.” For Newman, the Church was essentially indestructible. That didn’t mean it would be free of disputation or disruption. Newman himself spent his life immersed in theological controversies. But Newman’s deep knowledge of the Church Fathers made him conscious that orthodoxy had been under assault since Christianity’s earliest centuries. Newman believed, however, in Christ’s promises to his Church. Moreover, Newman ended his Biglietto Speech by stating that “what is commonly a great surprise” is “the particular mode by which . . . Providence rescues and saves his elect inheritance.” Even in times where serious theological and moral error seems rampant, God raises up courageous bishops and priests, clear-thinking popes, new religious orders and movements, lay people who reject liberal Christianity’s mediocrity and soft nihilism, and, above all, great saints and martyrs. Against such things, Newman knew—and we should have confidence—liberal religion doesn’t have a chance.

Vatican Youth Jubilee

“Between the 28th July and the 3rd of August, the Vatican and Rome will host a series of events dedicated to young Catholics from at least 146 countries. 500,000 are expected to take part. It will culminate in a mass on the first Sunday of August at Rome’s Tor Vergata”. https://www.euronews.com/2025/07/30/around-500000-young-pilgrims-expected-to-flock-to-rome-and-vatican-city-for-youth-jubilee Around 500,000 young pilgrims expected to flock to Rome and Vatican City for Youth Jubilee …. By Euronews Published on 30/07/2025 - 9:09 GMT+2 …. More than half a million young Catholics are expected to attend the Youth Jubilee, which kicked off on Tuesday evening with a mass by the Pope in St Peter's Square. Tens of thousands of young Catholics flocked to St Peter's Square on Tuesday to kick off the Youth Jubilee, for which Pope Leo XIV held a welcome mass. Between the 28th July and the 3rd of August, the Vatican and Rome will host a series of events dedicated to young Catholics from at least 146 countries. 500,000 are expected to take part. It will culminate in a mass on the first Sunday of August at Rome's Tor Vergata. The Youth Jubilee will incorporate World Youth Day this year, as announced in 2023 by the late Pope Francis. How the city of Rome prepared for the Youth Jubilee Around a thousand parishes, schools and families will provide accommodation and breakfast for pilgrims in addition to a large hostel capable of hosting about 25,000 people set up at the Fiera di Roma. Other facilities include discounted meal vouchers, shower services at major public transport hubs, almost 3,000 chemical toilets on the streets of Rome and the upgrade of underground and regional trains and buses. Security measures have been put in place. Gates have been set up to prevent dangerous materials and objects into certain areas. Pilgrims have been asked to carry only the bare essentials to facilitate controls. A 400 square metre control room will manage the flow of surveillance cameras in the event areas. Pilgrims will be able to spend the night on the law in front of Tor Vergata as they await the Pope's morning mass on Sunday. Volunteers will distribute water bottles and an app by municipal company Acea will provide a map of the 2,660 free water supply points in Rome. What is the programme of the Youth Jubilee Aside from the Pope's evening mass on Tuesday, Philippine Cardinal Luis Antonio Tagle celebrated Mass for Catholic influencers and digital missionaries. Numerous minor events will be held in the city between Wednesday and Thursday. On Friday, the Circus Maximus will host a Day of Penance in which 200 stations will be made available for pilgrims to hear confessions. Saturday will be dedicated to music, with groups taking turn to entertain the crowd on a stage set up at Tor Vergata. The area has 355 tents and gazebos, 2,400 square metres of video screens and 110 generators, 20km of fibre optics and 15km of electric cables.

Monday, July 28, 2025

Megiddo Mosaïc documentary

“The fascinating mosaic presents groundbreaking physical evidence of the practices and beliefs of early Christians, including the first archaeological instance of the phrase ‘God Jesus Christ’.” Dr. Yotam Tepper https://www.museumofthebible.org/newsroom/a-new-documentary-explores-one-of-the-greatest-arc A New Documentary Explores One of the Greatest Archaeological Finds of the 21st Century the Megiddo Mosaic WASHINGTON, D.C., February 28, 2025 — Museum of the Bible announces their partnership with Angel Studios and Evolve Studios for the release of the documentary, “The Mosaic Church,” about the discovery of the 1,800-year-old Megiddo Mosaic in Megiddo, Israel. The documentary tells the story of the Megiddo Mosaic, a decorative floor of the oldest-known Christian worship space in history, dated to AD 230, located within a Roman military camp 15 miles southwest of Nazareth. The mosaic was discovered in an excavation by the Israel Antiquities Authority underneath a maximum-security prison and was conserved by the Israel Antiquities Authority in 2005. The mosaic made its world debut at Museum of the Bible in September 2024 and is currently on display in partnership with the Israel Antiquities Authority. “We are thrilled to make this film available for the public and continue to tell the remarkable story of one of the most important archeological discoveries of the 21st century,” said Bobby Duke, chief curatorial officer at Museum of the Bible. “This mosaic is critical for encountering and understanding early Christians at a time when they might have suffered persecution by the Roman Empire. It is a story that must be told.” According to Dr. Yotam Tepper, director of the excavation on behalf of the Israel Antiquities Authority, “The fascinating mosaic presents groundbreaking physical evidence of the practices and beliefs of early Christians, including the first archaeological instance of the phrase ‘God Jesus Christ.’ Also featured on the mosaic are one of the earliest examples of a fish being used as a Christian symbol and the names of several of the Christian prayer hall’s patrons — a Roman centurion, an artist, and five women.” “The Mosaic Church” is produced by Emmy Award-winning Evolve Studios in association with The Natural Studios and Alafim Productions and is streaming exclusively at Angel.com/MOTB and on the Angel App. The documentary is narrated by Bear Grylls, star of the Emmy Award-nominated “Man vs. Wild” TV series and host of the Emmy Award-winning interactive Netflix show “You Vs Wild.” "Uncovering the Megiddo Mosaic has been a powerful journey into the early Christian spirit of resilience and faith. I am honored to narrate this story, bringing to life the legacy of the world's oldest-known church for audiences worldwide,” shared Bear Grylls. The documentary weaves together expert insights, historical analysis, and firsthand accounts from those who worked on discovering and conserving the Megiddo Mosaic. It also reveals deep insights into the life of early Christians from just a few generations after the accounts of the New Testament. Watch the trailer HERE. https://www.youtube.com/watch?v=DfN0o9h_4Xg The Megiddo Mosaic is on display at Museum of the Bible in Washington, D.C., until July 6, 2025. ….

Saturday, July 26, 2025

“The greatest destroyer of peace today is the cry of the innocent unborn child”

“To me the nations who have legalized abortion, they are the poorest nations. They are afraid of the little one, they are afraid of the unborn child, and the child must die because they don’t want to feed one more child, to educate one more child, the child must die”. Mother Teresa Nobel Peace Prize 1979 Mother Teresa Acceptance speech Mother Teresa’s Acceptance speech, held on 10 December 1979 in the Aula of the University of Oslo, Norway. Let us all together thank God for this beautiful occasion where we can all together proclaim the joy of spreading peace, the joy of loving one another and the joy acknowledging that the poorest of the poor are our brothers and sisters. As we have gathered here to thank God for this gift of peace, I have given you all the prayer for peace that St Francis of Assisi prayed many years ago, and I wonder he must have felt the need what we feel today to pray for. I think you have all got that paper? We’ll say it together. Lord, make me a channel of your peace, that where there is hatred, I may bring love; that where there is wrong, I may bring the spirit of forgiveness; that where there is discord, I may bring harmony; that where there is error, I may bring truth; that where there is doubt, I may bring faith; that where there is despair, I may bring hope; that where there are shadows, I may bring light; that where there is sadness, I may bring joy. Lord, grant that I may seek rather to comfort than to be comforted; to understand, than to be understood; to love, than to be loved. For it is by forgetting self, that one finds. It is by forgiving that one is forgiven. It is by dying, that one awakens to eternal life. Amen. God loved the world so much that he gave his son and he gave him to a virgin, the blessed virgin Mary, and she, the moment he came in her life, went in haste to give him to others. And what did she do then? She did the work of the handmaid, just so. Just spread that joy of loving to service. And Jesus Christ loved you and loved me and he gave his life for us, and as if that was not enough for him, he kept on saying: Love as I have loved you, as I love you now, and how do we have to love, to love in the giving. For he gave his life for us. And he keeps on giving, and he keeps on giving right here everywhere in our own lives and in the lives of others. It was not enough for him to die for us, he wanted that we loved one another, that we see him in each other, that’s why he said: Blessed are the clean of heart, for they shall see God. And to make sure that we understand what he means, he said that at the hour of death we are going to be judged on what we have been to the poor, to the hungry, naked, the homeless, and he makes himself that hungry one, that naked one, that homeless one, not only hungry for bread, but hungry for love, not only naked for a piece of cloth, but naked of that human dignity, not only homeless for a room to live, but homeless for that being forgotten, been unloved, uncared, being nobody to nobody, having forgotten what is human love, what is human touch, what is to be loved by somebody, and he says: Whatever you did to the least of these my brethren, you did it to me. It is so beautiful for us to become holy to this love, for holiness is not a luxury of the few, it is a simple duty for each one of us, and through this love we can become holy. To this love for one another and today when I have received this reward, I personally am most unworthy, and I having avowed poverty to be able to understand the poor, I choose the poverty of our people. But I am grateful and I am very happy to receive it in the name of the hungry, of the naked, of the homeless, of the crippled, of the blind, of the leprous, of all those people who feel unwanted, unloved, uncared, thrown away of the society, people who have become a burden to the society, and are shunned by everybody. In their name I accept the award. And I am sure this award is going to bring an understanding love between the rich and the poor. And this is what Jesus has insisted so much, that is why Jesus came to earth, to proclaim the good news to the poor. And through this award and through all of us gathered here together, we are wanting to proclaim the good news to the poor that God loves them, that we love them, that they are somebody to us, that they too have been created by the same loving hand of God, to love and to be loved. Our poor people are great people, are very lovable people, they don’t need our pity and sympathy, they need our understanding love. They need our respect; they need that we treat them with dignity. And I think this is the greatest poverty that we experience, that we have in front of them who may be dying for a piece of bread, but they die to such dignity. I never forget when I brought a man from the street. He was covered with maggots; his face was the only place that was clean. And yet that man, when we brought him to our home for the dying, he said just one sentence: I have lived like an animal in the street, but I am going to die like an angel, love and care, and he died beautifully. He went home to God, for dead is nothing but going home to God. And he having enjoyed that love, that being wanted, that being loved, that being somebody to somebody at the last moment, brought that joy in his life. And I feel one thing I want to share with you all, the greatest destroyer of peace today is the cry of the innocent unborn child. For if a mother can murder her own child in her own womb, what is left for you and for me to kill each other? Even in the scripture it is written: Even if mother could forget her child – I will not forget you – I have carved you in the palm of my hand. Even if mother could forget, but today millions of unborn children are being killed. And we say nothing. In the newspapers you read numbers of this one and that one being killed, this being destroyed, but nobody speaks of the millions of little ones who have been conceived to the same life as you and I, to the life of God, and we say nothing, we allow it. To me the nations who have legalized abortion, they are the poorest nations. They are afraid of the little one, they are afraid of the unborn child, and the child must die because they don’t want to feed one more child, to educate one more child, the child must die. And here I ask you, in the name of these little ones, for it was that unborn child that recognized the presence of Jesus when Mary came to visit Elizabeth, her cousin. As we read in the gospel, the moment Mary came into the house, the little one in the womb of his mother, leapt with joy, recognized the Prince of Peace. And so today, let us here make a strong resolution, we are going to save every little child, every unborn child, give them a chance to be born. And what we are doing, we are fighting abortion by adoption, and the good God has blessed the work so beautifully that we have saved thousands of children, and thousands of children have found a home where they are loved, they are wanted, they are cared. We have brought so much joy in the homes that there was not a child, and so today, I ask His Majesties here before you all who come from different countries, let us all pray that we have the courage to stand by the unborn child, and give the child an opportunity to love and to be loved, and I think with God’s grace we will be able to bring peace in the world. We have an opportunity here in Norway, you are with God’s blessing, you are well to do. But I am sure in the families and many of our homes, maybe we are not hungry for a piece of bread, but maybe there is somebody there in the family who is unwanted, unloved, uncared, forgotten, there isn’t love. Love begins at home. And love to be true has to hurt. I never forget a little child who taught me a very beautiful lesson. They heard in Calcutta, the children, that Mother Teresa had no sugar for her children, and this little one, Hindu boy four years old, he went home and he told his parents: I will not eat sugar for three days, I will give my sugar to Mother Teresa. How much a little child can give. After three days they brought into our house, and there was this little one who could scarcely pronounce my name, he loved with great love, he loved until it hurt. And this is what I bring before you, to love one another until it hurts, but don’t forget that there are many children, many children, many men and women who haven’t got what you have. And remember to love them until it hurts. Sometime ago, this to you will sound very strange, but I brought a girl child from the street, and I could see in the face of the child that the child was hungry. God knows how many days that she had not eaten. So I give her a piece of bread. And then the little one started eating the bread crumb by crumb. And I said to the child, eat the bread, eat the bread. And she looked at me and said: I am afraid to eat the bread because I’m afraid when it is finished I will be hungry again. This is a reality, and yet there is a greatness of the poor. One evening a gentleman came to our house and said, there is a Hindu family and the eight children have not eaten for a long time. Do something for them. And I took rice and I went immediately, and there was this mother, those little ones’ faces, shining eyes from sheer hunger. She took the rice from my hand, she divided into two and she went out. When she came back, I asked her, where did you go? What did you do? And one answer she gave me: They are hungry also. She knew that the next door neighbor, a Muslim family, was hungry. What surprised me most, not that she gave the rice, but what surprised me most, that in her suffering, in her hunger, she knew that somebody else was hungry, and she had the courage to share, share the love. And this is what I mean, I want you to love the poor, and never turn your back to the poor, for in turning your back to the poor, you are turning it to Christ. For he had made himself the hungry one, the naked one, the homeless one, so that you and I have an opportunity to love him, because where is God? How can we love God? It is not enough to say to my God I love you, but my God, I love you here. I can enjoy this, but I give up. I could eat that sugar, but I give that sugar. If I stay here the whole day and the whole night, you would be surprised of the beautiful things that people do, to share the joy of giving. And so, my prayer for you is that truth will bring prayer in our homes, and the fruit of prayer will be that we believe that in the poor, it is Christ. And if we really believe, we will begin to love. And if we love, naturally, we will try to do something. First in our own home, our next door neighbor, in the country we live, in the whole world. And let us all join in that one prayer, God give us courage to protect the unborn child, for the child is the greatest gift of God to a family, to a nation and to the whole world. God bless you!

Wednesday, July 16, 2025

Megiddo Mosaïc called the “greatest discovery since the Dead Sea Scrolls”

“This discovery rewrites our understanding of early Christian worship and the theological convictions of its followers”. Alegre Savariego We read at: https://aleteia.org/2024/11/27/megiddo-mosaic-earliest-evidence-of-jesus-proclaimed-as-god/ Megiddo Mosaic: Earliest evidence of Jesus proclaimed as God Daniel Esparza - published on 11/27/24 The Greek inscription reads, “The god-loving Akeptous has offered the table to God Jesus Christ as a memorial.” An 1,800-year-old inscription, described as the “greatest discovery since the Dead Sea Scrolls,” is captivating historians and believers alike. The Megiddo Mosaic, unearthed beneath an Israeli prison floor, is now on display at the Museum of the Bible in Washington, D.C., drawing global attention as the earliest physical proclamation of Jesus Christ’s divinity. A window into early Christianity Dating to 230, the mosaic once adorned a private chapel in what is considered the earliest known Christian house of prayer. Its Greek inscription reads, “The god-loving Akeptous has offered the table to God Jesus Christ as a memorial.” This phrase is remarkable for its clear declaration of Jesus as God, predating the official recognition of Christianity as the Roman Empire’s state religion by nearly a century. “This discovery rewrites our understanding of early Christian worship and the theological convictions of its followers,” states Alegre Savariego, director of the mosaic’s exhibition. The mosaic’s location near a Roman military camp, coupled with the name of Gaianus, a Roman officer credited with commissioning the artwork, suggests surprising levels of coexistence between Romans and early Christians. The legacy of Akeptous and early Christian women The Times of India notes that another striking feature is the inclusion of Akeptous, a woman who donated the table mentioned in the inscription. Her contribution highlights the significant role of women in the nascent Church. “This mosaic reminds us that early Christianity was a community effort, where both men and women played integral roles in the faith’s survival and growth,” says Carlos Campo, CEO of the Museum of the Bible. Symbols of faith and hope Covering 581 square feet, the mosaic is a masterpiece of early Christian art. Alongside the inscription are other traditional early Christian symbols. most prominently, the fish. In Greek, this symbol is known as the Ichthys, the word that simply means “fish.” But the Greek letters — ΙΧΘΥΣ — can also be an acronym, as they are the initials of the words in the Greek phrase that translates “Jesus Christ, Son of God, Savior.” The presence of the fish symbol offers a glimpse into the lived faith of early Christians and their methods of covert expression during times of persecution. A revolutionary discovery Excavated over four years by the Israel Antiquities Authority, the Megiddo Mosaic bridges historical and theological gaps. Its exhibition in Washington has allowed countless visitors to connect with the roots of their faith. “It is truly the greatest discovery since the Dead Sea Scrolls,” Campo affirms. After its U.S. exhibit concludes in 2025, the mosaic will return to Israel, where it will be displayed at its original site. There, it will continue to inspire pilgrims, scholars, and all who seek to understand early Christian practices. This extraordinary find enriches our historical understanding and reminds us of the enduring faith of early Christians, whose belief in Christ’s divinity laid the foundation for centuries of spiritual tradition.

Tuesday, June 24, 2025

Peace is much more than simply the absence of war

“As [Jesus] approached Jerusalem and saw the city, he wept over it and said, ‘If you, even you, had only known on this day what would bring you peace— but now it is hidden from your eyes. The days will come upon you when your enemies will build an embankment against you and encircle you and hem you in on every side. They will dash you to the ground, you and the children within your walls. They will not leave one stone on another, because you did not recognize the time of God’s coming to you’.” Luke 19:41-44 “Every member of the international community has a moral responsibility: to stop the tragedy of war before it becomes an irreparable abyss”. Pope Leo XIV Alison Sampson given to Sanctuary on 10 April 2022: https://sanctuarybaptist.org/2022/04/10/the-things-that-make-for-peace/ Luke | The things that make for peace …. Disciples praise his deeds of power and sing of peace; yet Jesus weeps. … Once upon a time, a baby was born. Angels announced it, and a heavenly host sang, “Glory to God in the highest heaven, and peace to God’s people on earth!” (Luke 2:13). The little one grew in wisdom and stature, and soon enough taught the ways of peace: good news for the poor; release for the captives; recovery of sight for the blind; freedom for the oppressed; and cancellation of all debt (Luke 4:18). People listened, and followed, and noticed his deeds of power. And in the place where the prophet Zechariah had foreseen a humble king riding on a donkey, a king who would rout all their enemies and send them packing, his disciples gathered with him and walked towards the debt-ridden, cross-encircled, oppressed and occupied city of Jerusalem, a city which longed for deliverance, a city which groaned for peace; and mirroring the words of the angels, a crowd of people sang, “Blessed is the king who comes in the Name of the Lord! Peace in heaven! And glory in highest heaven!” (Luke 19:38). The angels sang of peace on earth; the people sang of peace in heaven: and all to the glory of highest heaven: the very throne room of God. This was a song of mutual hope and blessing so powerful, so viral, that all creation sang! For if they were silent, said Jesus, even the stones would shout! They sang of a glorious peace: God’s peace. Not the bland peace of conflict-avoidance. Not the violently enforced Roman Peace. Instead, they sang of shalom: right relationship between God and people and land. Shalom: the integration of all things: a cosmic harmony. For in Jesus’ storyworld, everything is connected: God and people; heaven and earth; economic justice and the health of the land; and through Jesus, shalom flows from God through the whole cosmos: from the highest reaches of heaven down, down through the skies right down into sheep and shepherds and earth and stones; and so angels and people and even boulders sing. All creation hums with this promise of right relationship between heaven and earth, a promise fulfilled by the one who comes in God’s blessed Name. So surely Jesus is singing and dancing, swept up in this cosmic celebration of love, healing and redemption: but instead, we are told that he stops. While his disciples are praising his deeds of power and raising their voices in song, he looks over the suffering city, and his heart cracks wide open: he weeps. And with tears in his eyes, he turns to his disciples and says, “If you, even you, had only recognized the things that make for peace!” Wait a minute! They’re right there, aren’t they, praising his deeds of power, singing of peace, and joining in the cosmic parade? Haven’t they recognized the things which make for peace? On the surface, it’s all very puzzling; so let’s zoom out. In Luke chapter 9, we are told that Jesus set his face towards Jerusalem; then for the next ten chapters, he taught. He told parables about the kingdom. He preached. He commissioned; he debriefed; he explained; he exhorted; he encouraged; and he told many, many stories. In everything, he taught. Through all this teaching, he revealed the promise at his birth: the way of peace. He showed that it’s all about trusting him, and only him: not our right theologies, not our moral behaviour, not our own efforts, and not our bank accounts. He called on his little flock to free themselves of their possessions and all false reliances, and he promised that in God’s kingdom they would have enough. He taught that the faithful can be rejected, and suffer, and die; and he located his own body among the marginalized poor. In stories such as the neighbourly Samaritan, he raised up hated enemies as righteous; and he repeatedly shared meals with all the wrong people, breaking bread, drinking wine, and revealing a culture in which everyone is welcome at the table and the greatest are those who serve. Through these and similar teachings, he showed his disciples how to live. But as they are walking towards Jerusalem, his disciples seem to forget his teaching. Instead, they seek the destruction of a Samaritan village. They argue and jostle among themselves for high status in the kingdom of God. Outside Jericho, they try to block a blind man from receiving sight. And once they are in Jerusalem, rather like many observers of a certain mega-church today, they praise the awe-inspiring Temple, while the impoverished widows who gave everything for its construction and maintenance are completely invisible to them. And as they walk and sing, his disciples are praising not his teaching, but his deeds of power: for perhaps they long for this power to crush their enemies and save them. The sort of power promised by Zechariah, whose humble king would lead an army to devour their enemies and “drink their blood like wine” (Zechariah 9:15-16). Perhaps now, even now, they still long for a triumphant military peace. A routing of the Romans. A renewed autonomy. Blood running through the streets. And so Jesus weeps, because even his disciples have not internalized his teaching, and he sees where this will lead: Betrayal. Denial. Humiliation. Crucifixion. And some years later, the brutal destruction of the city and all of its inhabitants. So he weeps, and he says to those who are walking with him, “If you, even you, had only recognized the things that make for peace!” You want deeds of power: but not my teaching. You want financial security: but not kingdom economics. You want love: but not for your enemies. You want forgiveness: but not to forgive. You want good news: but not for others. You want shalom: but you will reject the fulfilment of God’s peace: indeed, you will reject me. And so disaster is coming, “because you did not recognize the time of your visitation from God.” (Luke 19:44) As people who lift their voices with the cosmic choir in the company of our weeping Saviour, I wonder: What blocks us from living by his teaching? Do we, too, want God’s peace, but not the uncomfortable person of Jesus? What are the many ways we betray and deny him, and undermine and avoid his teaching? And on the other side of denial and disaster, will we accept the sting of forgiveness, and his renewed words of peace, and commission, and blessing? …. Pope Leo XIV led a peace plea at St. Peter’s Square amid Donald Trump-approved U.S. strikes on Iran. Mega© OK Magazine (AU) Pope Leo XIV issued a stark warning of an "irreparable abyss" as U.S. forces conducted airstrikes on Iran following President Donald Trump's go-signal to target the nation’s critical nuclear sites. The Pope used his Sunday Angelus prayer at St. Peter's Square to emphasize the need for peace and global diplomacy amid escalating tensions in the Middle East. On June 21, Trump approved the strikes in coordination with an Israeli offensive, marking a larger hostility as Iran pledged to protect its territory. "Every member of the international community has a moral responsibility: to stop the tragedy of war before it becomes an irreparable abyss," the Pope declared during his weekly address in Piazza San Pietro. He urged for "rational attention" to peace negotiations and noted that "now, more than ever, humanity calls out for peace, a plea that requires rational attention and should not be silenced." Pope Leo continued, "No armed victory can compensate for the pain of mothers, the fear of children, the stolen future. Let diplomacy silence the weapons, let nations chart their future with peace efforts, not with violence and bloody conflict." The pontiff did not shy away from addressing the ongoing strife between Israel and Palestine, highlighting the suffering of civilians in Gaza and other areas. He pointed out that humanitarian needs are becoming increasingly urgent amid the dramatic circumstances. …. In Iran, anxiety mounts over the potential for a deeper, more chaotic conflict as tensions rise, particularly following a week marked by conflict with Israel. Iranian Foreign Minister Abbas Araghchi condemned the U.S. military actions on Sunday, calling it a "dangerous military operation" and warned of "everlasting consequences." During a rapid press briefing the evening before, Trump praised the armed forces and expressed gratitude to God for their success in the operations. …. Former Pope Francis, who served for 12 years, previously criticized Trump's mass deportation plans and the president's approach to immigration, asserting that "a person who thinks only about building walls, wherever they may be, and not building bridges, is not Christian."

Thursday, June 19, 2025

Holy importunity – boldly audacious and faith-filled praying to the Lord

“I tell you, even though he will not get up and give you the bread because of friendship, yet because of your shameless audacity he will surely get up and give you as much as you need”. Luke 11:8 (NIV) This, the way that the Patriarchs and holy men and women of the Bible, and the Saints ever since, have prayed to God, is well explained in A BIBLE DEVOTION article, entitled “Importunity” (Tuesday, July 16, 2024): https://www.adevotion.org/archive/importunity LUKE 11:5-8 KJV 5 And he said unto them, Which of you shall have a friend, and shall go unto him at midnight, and say unto him, Friend, lend me three loaves; 6 For a friend of mine in his journey is come to me, and I have nothing to set before him? 7 And he from within shall answer and say, Trouble me not: the door is now shut, and my children are with me in bed; I cannot rise and give thee. 8 I say unto you, Though he will not rise and give him, because he is his friend, yet because of his importunity he will rise and give him as many as he needeth. The lesson of this parable is NOT that we must persist in prayer to obtain an answer from an unwilling God. But that we should be bold in asking. A parable may teach by showing similarity or by contrasting differences. The point here is based on contrast. This becomes more clear, just a few verses later, in verse 13. LUKE 11:13 KJV 13 If ye then, being evil, know how to give good gifts unto your children: how much more shall your heavenly Father give the Holy Spirit to them that ask him? How much more willing is God -- than any earthly friend! Friends may sometimes be undependable, but God is always dependable! God is "rich unto all that call upon Him" (Romans 10:12). Read the story again and you will see that Jesus was asking a question: "Who would have a friend that would not help in a time of need?" Someone like that would not really be a friend. A friend would not say, "Don't bother me!" However, even if the friendship was not that strong, if someone has the boldness and audacity to ask for help in the middle of the night, they would not be refused by someone they knew. Even if it was inconvenient and they really didn't want to help, if you have the nerve to knock on their door and present your request, they will not ignore you. Your audacity and boldness will overcome any reluctance they might have, and you will get your request. This assumes some relationship was already established. For if you knock on a stranger's house at midnight insisting they give you something, you are more likely to be met with a weapon, instead of having your request granted. Understanding this about human friends, HOW MUCH MORE your Father in Heaven, who is perfect, can be counted on to help whenever you come to Him. The key is that you must have the confidence to come and make the request. Note that this person was coming to get something for someone else. There is nothing wrong with asking for help when we need it for ourselves. But Jesus was especially encouraging us to ask boldly for help for other people. They may not have a relationship with God, so they can't ask Him for help and have confidence in receiving an answer, but you do, and you can! Why was the person shameless in asking? Because he was his friend. He had a relationship, so he boldly did something out of the ordinary, knowing he was being unreasonable, but having confidence to do it because he knew his friend. Although the friend, at first, realizing how unreasonable the request was, talked reluctantly, nevertheless, granted what was asked. The word translated "importunity" in verse 8 is a Greek word, used only once in the New Testament, which literally means "without shame." It pictures someone without bashfulness or reluctance. Someone who did not hold back, or hesitate. Someone with audacity, even recklessness in their disregard of anything stopping them. These descriptions indicate faith -- a belief that if I make the request, it will be granted. Unfortunately, some modern Bible translations translate this word as "persistence." This is simply because many people, even translators, have not clearly understood this parable. Translation is not an exact science, but is subject to the bias and level of understanding of the translator. So every translation is affected by the beliefs of those who do the translating. In this parable, the person did not stand outside the door for days on end while continuing to ask for bread. So the point cannot be to just keep on asking for a long time, but to be bold in asking, instead of being held back by fear or doubt. Persistence in prayer (in the sense of keeping on asking for a long time) is not the idea Jesus was encouraging in this parable. The point isn't that God is reluctant and needs to be persuaded. But that we should not be reluctant asking God for help. Jesus makes the point clear in the next verse by saying, ask and you will get, etc. LUKE 11:9-10 KJV 9 And I say unto you, Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you. 10 For every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened. Some translations insert the idea in verse 9 of "keeping on" asking, seeking, and knocking, but that idea is not from the Greek New Testament text, but from the Latin translation. Nothing in this parable gives us any evidence it took a long time for the request to be granted. Instead of getting the idea of knocking on a door for several years from this parable, we should realize Jesus was encouraging us to be bold in asking for God's help, especially for others. So don't hesitate! Don't think God is too busy, or the need is too small or too big for God. Even a human friend will help, if asked. HOW MUCH MORE will your Heavenly Father who loves you, and also loves those you want to help. SAY THIS: I will be bold in asking God for help -- especially for other people's needs.

Friday, June 6, 2025

Eleazer (Esdras) of 2 Maccabees enables us to link Ezra (Esdras) to son of Sirach

by Damien F. Mackey If the one whom we call Sirach was actually Eleazar ben Sira, then that would do no harm whatsoever to my identification, and would likely enhance it. For, according to Abarim Publications, the Hebrew name, Eleazer, is related to both Azariah and Ezra. Although Daniel 3 portrays the three Jewish youth as defiant, the underlying reality - if I am correct in identifying Azariah with Ezra son of Seraiah (Sirach), and with the author of Sirach 51 - is quite different. The prospect of being burned alive in fire, or in boiling hot oil, is utterly terrifying. And I think that we get an eye-witness impression of the horror of it from Sirach 51. Previously I wrote on this most dramatic episode: Sirach 51:1, 2, 4: “I will give thanks to you, Lord and King … for you have been protector and support to me, and redeemed my body from destruction … from the stifling heat which hemmed me in, from the heart of a fire which I had not kindled …”. Saved “from the heart of a fire”, “hemmed in” by its “stifling heat”. Could this, the son of Sirach’s account, be a graphic description by one who had actually stood in the heart of the raging fire? - had stood inside “the Burning Fiery Furnace” of the Chaldean king, Nebuchednezzar? (Daniel 3:20). Another translation (GNT) renders the vivid account of the Lord’s saving of the son of Sirach as follows (Sirach 51:3-5): “… from the glaring hatred of my enemies, who wanted to put an end to my life; from suffocation in oppressive smoke rising from fires that I did not light; from death itself; from vicious slander reported to the king”. According to the far more dispassionate account of the same (so I think) incident as narrated in Daniel 3:49-50: … the angel of the Lord came down into the furnace beside Azariah and his companions; he drove the flames of the fire outwards, and fanned into them, in the heart of the furnace, a coolness such as wind and dew will bring, so that the fire did not even touch them or cause them any pain or distress. Note that both texts refer almost identically to “the heart of the fire [the furnace]”. Azariah - {who, unlike “his companions”, Hananiah and Mishael, is named here in Daniel} - I have identified as Ezra the scribe: Ezra heroic in the face of death (5) Ezra heroic in the face of death In this article I had noted that: “Ezra [is] a mostly obscure character throughout the Scriptures, despite his immense reputation and status …”. And also that: “… Azariah is always listed as the last of the trio (Daniel 1:6): “Hananiah, Mishael and Azariah”, variously as “Abednego” (cf. vv. 11, 19; 2:17, 49; 3:12-30), perhaps because he was the youngest …”. To which comment, however, I had added, “… it is apparent that it is he [Azariah] who will take the leading part in the confession of guilt and the prayers”. And that would make sense if Azariah were Ezra, for, as also noted in the article with reference to Ezra 7:1-5, “[Ezra was] … a priest in the line of Aaron, hence, potentially, the High Priest”. So why might it be that the Daniel 3 text above names only “Azariah”, he perhaps being the youngest of the trio? Well, if Sirach (Ecclesiasticus) chapter 51 has any relevance to the Fiery Furnace incident, if the son of Sirach (Seraiah) were Azariah-Ezra, then he himself appears to have been the one who had decided to appeal prayerfully to the Divine Mercy for help and protection (vv. 6-12): I was once brought face-to-face with death; enemies surrounded me everywhere. I looked for someone to help me, but there was no one there. But then, O Lord, I remembered how merciful you are and what you had done in times past. I remembered that you rescue those who rely on you, that you save them from their enemies. Then from here on earth I prayed to you to rescue me from death. I prayed, O Lord, you are my Father; do not abandon me to my troubles when I am helpless against arrogant enemies. I will always praise you and sing hymns of thanksgiving. You answered my prayer, and saved me from the threat of destruction. And so I thank you and praise you. O Lord, I praise you! The three young Jewish men, Hananiah, Mishael and Azariah, had had no hope whatsoever of obtaining any human deliverance. But once again Azariah alone will be the one to proclaim this (“Then Azariah stood still and there in the fire he prayed aloud”) (Daniel 3:32-33): ‘You have delivered us into the power of our enemies, of a lawless people, the worst of the godless, of an unjust king, the worst in the whole world; today we dare not even open our mouths, shame and dishonour are the lot of those who serve and worship You’. Might Sirach 51 be an echo of this terrifying situation, when the son of Sirach prays to God, “You have redeemed me [v. 3] from the fangs of those who would devour me, from the hands of those seeking my life … [v. 6] From the unclean tongue and the lying word – The perjured tongue slandering me to the king. …. [v. 7] They were surrounding me on every side, there was no one to support me; I looked for someone to help – in vain”. … it was found (in the “Ezra” article above) that the name “Ezra” was related to the name “Azariah”, apparently a shortened version of the latter …. If the one whom we call Sirach was actually Eleazar ben Sira, then that would do no harm whatsoever to my identification, and would likely enhance it. For, according to Abarim Publications, the Hebrew name, Eleazer, is related to both Azariah and Ezra: https://www.abarim-publications.com/Meaning/Eleazar.html Moreover, the name of Ezra’s father, Seraiah (Ezra 7:1), “… Ezra son of Seraiah …”, can easily be equated with Sira, which would give us the perfect equation: Ezra (= Eleazer) son of Seraiah; = Eleazer son of Sira(ch) Revised Chronology Of course, any correlation between the young Azariah at the time of Nebuchednezzar, and the son of Sirach, estimated to have lived early in the Maccabean period - a difference, conventionally, of some 400 years - is quite unrealistic in terms of the over-extended standard chronology. But this is where it all gets mighty interesting! My above-mentioned article on “Ezra”, though, suggests that this is possible, with the holy man, Ezra (Greco-Latin Esdras), living to as late as the wars of Judas Maccabeus, as Esdras, or Esdrias (var. Eleazer), who, like Ezra, read aloud the Book of the Law (the Holy Book) (cf. Nehemiah 8:1-3; 2 Maccabees 8:23). Formerly, I had read this character only with the name, “Esdrias”, which is, of course, perfectly compatible with Ezra rendered in Greco-Latin as Esdras. But now I have learned that he is also rendered in 2 Maccabees as “Eleazer”, the name of the son of Sirach (50:27 NRSV): “Instruction in understanding and knowledge I have written in this book, Jesus son of Eleazar son of Sirach of Jerusalem, whose mind poured forth wisdom”. So the Maccabean Eleazer, who read aloud from the Holy Book, can now well be Ezra (var. Eleazer), son of Seraiah, who read aloud from the Book of the Law, tying together, as one, as Eleazer son of Sira(ch) (var. Seraiah), Ezra and Eleazer - thereby necessitating a chronological shrinkage of centuries.

Sunday, June 1, 2025

Growing world concern about overkill in Gaza

by Damien F. Mackey “Using disproportionate force after being attacked is immoral”. Pope Francis We read in March 2025: https://www.abc.net.au/news/2025-03-20/netanyahu-protest-home-after-gaza-strikes-corruption/105073994 Thousands march on Netanyahu's home to demand he quit over continued war in Gaza By Middle East correspondent Matthew Doran and Haidarr Jones in Jerusalem Thousands of Israelis have marched on Prime Minister Benjamin Netanyahu’s private residence in central Jerusalem, to vent their anger over fighting in Gaza and demand he quit. It came as Mr Netanyahu announced plans to sack the head of Israel’s domestic spy agency Shin Bet. What’s next? Hours after the march, Israel announced it had sent ground forces back into Gaza. abc.net.au/news/netanyahu-protest-home-after-gaza-strikes-corruption/105073994 …. Thousands of Israelis have marched through the streets of central Jerusalem to set up camp outside Prime Minister Benjamin Netanyahu's private residence, venting their anger at his decision to return to fighting in Gaza. Protesters gathered on the outskirts of Jerusalem on Wednesday morning local time, before walking to the Israeli Parliament, the Knesset, and onwards to Mr Netanyahu's home in the leafy suburb of Rehavia. Armed with banners, drums, loudhailers and air horns, the march shut down major roads and caused traffic mayhem as it snaked its way through the city under the gaze of a heavy police presence. Mr Netanyahu's private residence, a short walk from the Israeli Prime Minister's official residence, is on Azza Road — anglicised as Gaza Road — a somewhat fitting location given the criticism of his handling of the war in the strip. "The situation in the country is very terrible," protester Ori Biran told the ABC. "Our government is corrupted, and we think we should come here in protest … we don't want violence and we don't want corruption in the country. "We believe that every action from the beginning of the war is caused by [Benjamin Netanyahu] and that's his fault, and we believe that he needs to be replaced." Ori Biran says he was motivated to protest over alleged corruption within the Israeli government. (ABC News: Haidarr Jones) The protest was organised prior to Mr Netanyahu's decision to launch fresh strikes on Gaza in the early hours of Tuesday morning, and came as a result of his decision to try to sack the head of Israeli's domestic intelligence agency Shin Bet. The list of grievances against the prime minister and his government was lengthy. World leaders react to Israeli strikes on Gaza …. While the US has stated it supports Israel's next steps, European and Middle Eastern governments are warning the renewed strikes risk undermining regional stability. The renewed fighting in Gaza was front of mind for many, particularly given the threat it posed to the Israeli hostages still held by Hamas in the strip — 59 in total, 24 believed to still be alive. Protesters chanted that the Prime Minister had the blood of hostages on his hands. Mr Netanyahu stands accused of being beholden to loud right-wing voices within his coalition, who have been agitating for a return to war in Gaza. Among them, the controversial politician Itamar Ben Gvir — who quit the government and his post as National Security Minister in protest over the initial ceasefire deal in January, and was welcomed back into the fold hours after Israeli strikes resumed this week. …. Protesters told the ABC they were unhappy with government corruption and a return to fighting in Gaza. (ABC News: Haidarr Jones) …. Hours after the march, Israel announced it had sent ground forces back into Gaza. The Israel Defense Forces said they had taken control of half of the Netzarim corridor — a stretch of land running from Israel to the Mediterranean, which had cut the north of Gaza off from the rest of the strip a the height of the fighting. Israel had withdrawn its forces from the area weeks after the ceasefire came into force. …. Israeli academics call for immediate action “We will not forgive ourselves”. An Urgent Call to the Heads of Academia in Israel By Cedric Cohen-Skalli (4) An Urgent Call to the Heads of Academia in Israel To the Association of University Heads in Israel, the Board of Academic Public Colleges, and Academics for Israeli Democracy, We, members of the academic and administrative staff in institutions of higher education in Israel, call on you to act immediately to mobilize the full weight of Israeli academia to stop the Israeli war in Gaza. Cedric Cohen-Skalli University of Haifa, Department Member Israeli higher education institutions play a central role in the struggle against the judicial overhaul. It is precisely against this backdrop that their silence in the face of the killing, starvation, and destruction in Gaza, and in the face of the complete elimination of the educational system there, its people, and its structures, is so striking. Since Israel violated the ceasefire on March 18, almost 3,000 people have been killed in Gaza. The vast majority of them were civilians. Since the start of the war, at least 53,000 people have been killed in Gaza, including at least 15,000 children and at least 41 Israeli hostages. At the same time, many international bodies are warning of acute starvation – the result of intentional and openly declared Israeli government policy – as well as of the rendering of Gaza into an area unfit for human habitation. Israel continues to bomb hospitals, schools, and other institutions. Among the war’s declared goals, as defined in the orders for the current military operation “Gideon’s Chariots,” is the “concentration and displacement of population.” This is a horrifying litany of war crimes and even crimes against humanity, all of our own doing. As academics, we recognize our own role in these crimes. It is human societies, not governments alone, that commit crimes against humanity. Some do so by means of direct violence. Others do so by sanctioning the crimes and justifying them, before and after the fact, and by keeping quiet and silencing voices in the halls of learning. It is this bond of silence that allows clearly evident crimes to continue unabated without penetrating the barriers of recognition. We cannot claim that we did not know. We have been silent for too long. For the sake of the lives of innocents and the safety of all the people of this land, Palestinians and Jews; for the sake of the return of the hostages; if we do not call to halt the war immediately, history will not forgive us. We will not forgive ourselves. It is our duty to act to stop the slaughter; it is our duty to save lives. It is our duty to save what can still be saved of this land’s future. The institutions of higher education in Israel must raise their voices, address their students and the public at large, look at reality directly and call things what they are – unspeakable actions being done in our name, with our own hands, that will ultimately result in destroying higher education in Israel and the entire society from within. …. There follows a list of almost 1200 Israeli academics for the “Black Flag” Action Group: …. Signed, 1 Abed El-Qadir Kanaaneh, Tel Aviv University 2 Abeer Baker, Haifa University 3 Abigail Jacobson, The Hebrew University of Jerusalem 4 Adam Shinar, Reichman University 5 Adam Weiler Gur Arye, Tel-Hai Academic College 6 Adi Alajem, The Hebrew University of Jerusalem 7 Adi Artom, Tel Aviv University 8 Adi Inbal, The Hebrew University of Jerusalem 9 Adi Maoz, The Hebrew University of Jerusalem 10 Adi Shorek, Tel Aviv University 11 Adi Weinberg, Tel Aviv University 12 Adia Mirovitz, The Multidisciplinary Center, Jerusalem 13 Adiv Gal, Other 14 Adriana Kemp, Tel Aviv University 15 Adva Berkovitch Romano, Tel Aviv University 16 Agnes Klochendler, The Hebrew University of Jerusalem 17 Alex Furman, Technion 18 Alexandra Kalev, Tel Aviv University 19 Alik Pelman, Technion 20 Aliza Shenhar, Haifa University … Etc., etc., etc. Hamas, Netanyahu, must step down Netanyahu and Hamas must step down. Hamas is a Frankenstein of Netanyahu’s own making: https://www.timesofisrael.com/for-years-netanyahu-propped-up-hamas-now-its-blown-up-in-our-faces/ For years, Netanyahu propped up Hamas. Now it’s blown up in our faces The premier’s policy of treating the terror group as a partner, at the expense of Abbas and Palestinian statehood, has resulted in wounds that will take Israel years to heal from. By Tal Schneider Follow 8 October 2023, 3:58 pm …. Bolstered by this policy, Hamas grew stronger and stronger until Saturday, Israel’s “Pearl Harbor,” the bloodiest day in its history — when terrorists crossed the border, slaughtered hundreds of Israelis and kidnapped an unknown number under the cover of thousands of rockets fired at towns throughout the country’s south and center. …. One thing is clear: The concept of indirectly strengthening Hamas — while tolerating sporadic attacks and minor military operations every few years — went up in smoke Saturday. …. ‘Because of the multiplication of wickedness, the love of most will grow cold’. Matthew 24:12 Our fearfully corrupt world, hearts hardened by debauchery, love towards innocent children having grown cold owing to mass abortions and infanticide, is generally incapable of the sort of appropriate humane reaction that was on display for all to see in the person of Riyad Mansour, a Palestinian United Nations envoy: https://abc7news.com/post/palestinian-ambassador-riyad-mansour-breaks-down-tears-describing-deaths-children-gaza/16590201/ SAN FRANCISCO -- Riyad Mansour faced Israel's ambassador at a U.N. Security Council meeting on Wednesday and demanded he account for Israel's conduct during the war in Gaza. "Is it civilized to block aid and to starve a people?" Mansour asked Danny Danon. "If this is civilized, what is barbarism?" He spoke of the recent example of a six-year-old girl escaping the flames of a school-turned-shelter, where 36 people were killed including her mother and five siblings. And he decried the Israeli bombing of a doctor's house that killed nine of her 10 children. His voice quivering, he recalled "the images of mothers embracing their motionless bodies, caressing their hair, talking to them, apologizing to them." "Unbearable! How could anybody?" he asked, breaking into tears and putting his hand on his forehead. After a long pause he excused himself and said, his voice still shaking, "I have grandchildren. I know what they mean to their families. ... Flames and hunger are devouring Palestinian children. This is why we are so outraged." UN envoy breaks down in tears over death of children in Gaza https://www.youtube.com/watch?v=758B51aU-z8 In the past, peacefully-minded Palestinians would generally, perhaps, have been too frightened to protest against the atrocities of Hamas. But now, with the people starving, and dying, en masse, they have become far more emboldened, with protests frequently erupting against the Hamas terrorists. https://www.bbc.com/news/articles/c4g71lk09npo Hundreds join Gaza's largest anti-Hamas protest since war began 27 March 2025 Rushdi Aboualouf Gaza correspondent Alex Boyd BBC News Hundreds of people took to the streets of Beit Lahia, with many chanting anti-Hamas slogans. Hundreds of people have taken part in the largest anti-Hamas protest in Gaza since the war with Israel began, taking to the streets to demand the group step down from power. Masked Hamas militants, some armed with guns and others carrying batons, intervened and forcibly dispersed the protesters, assaulting several of them. Videos shared widely on social media by activists typically critical of Hamas showed young men marching in the streets of Beit Lahia, northern Gaza on Tuesday, chanting "out, out, out, Hamas out". Hamas said it condemned those who it accused of pushing "suspicious political agendas" and shifting the blame from Israel. Pro-Hamas supporters downplayed the significance of the protests and accused the participants of being traitors. The protests in northern Gaza came a day after Islamic Jihad gunmen launched rockets at Israel, prompting an Israeli decision to evacuate large parts of Beit Lahia, which sparked public anger in the area. Israel has resumed its military campaign in Gaza following nearly two months of ceasefire, blaming Hamas for rejecting a new US proposal to extend the truce. Hamas, in turn, has accused Israel of abandoning the original deal agreed in January. Hundreds of Palestinians have been killed and thousands displaced since Israeli military operations resumed with air strikes on 18 March. One of the protesters, Beit Lahia resident Mohammed Diab, had his home destroyed in the war and lost his brother in an Israeli airstrike a year ago. "We refuse to die for anyone, for any party's agenda or the interests of foreign states," he said. "Hamas must step down and listen to the voice of the grieving, the voice that rises from beneath the rubble - it is the most truthful voice." Footage from the town also showed protesters shouting "down with Hamas rule, down with the Muslim Brotherhood rule". Hamas has been the sole ruler in Gaza since 2007, after winning Palestinian elections a year prior and then violently ousting rivals. Open criticism of Hamas has grown in Gaza since war began, both on the streets and online …. Pope Leo XIV calls for ceasefire https://www.usatoday.com/story/news/world/2025/05/28/pope-leo-calls-ceasefire-gaza/83902349007/ Pope Leo calls for ceasefire in Gaza, laments 'cries' of parents of dead children Leo's social media post follows similar messages from his predecessor Pope Francis. National Security & World Affairs Reporter Cybele Mayes-Osterman • It was not the first time Leo has spoken out on international conflicts. In his first Sunday message, he urged "no more war." • Leo's May 18 inauguration kicked off speculation about whether he would promote social justice, as Francis had. • Pope Francis repeatedly called for a ceasefire in Gaza, including in an Easter Sunday message a day before he died. Pope Leo called for a ceasefire in Gaza and the release of all hostages in a May 28 general audience, following in the steps of his predecessor Pope Francis, who was both praised and criticized for using his position to advocate for ending the war in Gaza. "In the Gaza Strip, the intense cries are reaching Heaven more and more from mothers and fathers who hold tightly to the bodies of their dead children," Leo said in St. Peter's Square, in Vatican City. "To those responsible, I renew my appeal: stop the fighting. Liberate all the hostages. Completely respect humanitarian law." …. Leo assumed the papacy earlier this month after he was chosen in a closely followed papal conclave following Francis' death on April 21. It was not the first time Leo has spoken out on international conflicts. In his first Sunday message, he urged "no more war," a ceasefire in Gaza and the release of the hostages as well as an "authentic and lasting peace" in Ukraine. On May 21, he addressed the crisis in Gaza during a weekly Sunday audience, advocating "an end the hostilities," and asking Israel to allow humanitarian aid into the war-torn and impoverished enclave. ….

Friday, May 23, 2025

Who, or what, were the ancient gods?

by Damien F. Mackey 1. Antediluvian Origins Worship of famous antediluvian ancestors, both male and female, appears to account for at least some of it. Ancestor worship, or veneration of the dead, is still common today in parts of the world. We Catholics venerate, as saints, holy dead people, though we do not worship them, but only God. Some obvious antediluvians who were apotheosised (i.e., raised to the rank of gods) - {see “deified patriarchs” below} - were: Noah Probably the Egyptian god, Nu, or Nun: https://www.google.com/search?sca_esv=d88f2f9151e47029&hl=en&rlz=1C1RXQR_en-gbAU979AU979&q=god+nu+water&source=lnms&fbs=ABzOT_BwhWbvgbq2- “Nu ("Watery One") or Nun ("The Inert One in ancient Egyptian religion, is the personification of the primordial watery abyss …”, whose wife, Nut, would then be Noah’s wife: https://en.wikipedia.org/wiki/Wives_aboard_Noah%27s_Ark “The Genesis Rabba midrash lists Naamah, the daughter of Lamech and sister of Tubal-Cain, as the wife of Noah …”. Noah was also represented by the Babylonian hero, Ziusudra (Utnapishtim). https://www.britannica.com/topic/Ziusudra “Ziusudra, in Mesopotamian Religion, rough counterpart to the biblical Noah as survivor of a god-sent flood. When the gods had decided to destroy humanity with a flood, the god Enki (Akkadian Ea), who did not agree with the decree, revealed it to Ziusudra, a man well known for his humility and obedience. Ziusudra did as Enki commanded him and built a huge boat, in which he successfully rode out the flood. Afterward, he prostrated himself before the gods An (Anu) and Enlil (Bel), and, as a reward for living a godly life, Ziusudra was given immortality. See Utnapishtim”. The name, Noah, Nu, is found again in Manu, who is the Hindu version of Noah: https://www.skippingstones.org/wp/ “Manu was a sage who dedicated his life to faithfully serving and worshiping Hindu gods. The Lord Vishnu, the preserver in the Hindu trinity, chose Manu to be the survivor of a flood that would cleanse the world”. There are Noah legends, in fact, from all over the world. AI Overview “In Greek mythology, Deucalion is the figurehead of the great flood myth, comparable to Noah's Ark in the Bible”. Japheth Noah’s son, Japheth, is said to have been the father of the Indo-Europeans peoples. Hindu mythology knows him as Pra Japati (Father Japheth), the Lord of Creation. The Romans knew him as Jupiter (Japheth), who was Zeus to the Greeks, Baal to the Canaanites. Japheth was, like his father, Noah, an antediluvian who continued to live on into the post-diluvial world. He is one of the eight progenitors of the human race (I Peter 3:20), corresponding to Egypt’s Ogdoad, or eight primordial deities associated with the water chaos. Tubal Cain Again a biblical character, a descendant of Cain, and a son of Lamech. Tubal Cain (Tuval Cain) was a smith, and master of metallurgy. He is found in Roman mythology under the like name and attributes of Vulcanus, which name we tend to shorten to Vulcan (= TuVALCAIN). https://en.wikipedia.org/wiki/Vulcan_(mythology) “Vulcan (Latin: Vulcanus, in archaically retained spelling also Volcanus, both pronounced [wʊɫˈkaːnʊs]) is the god of fire …. including the fire of volcanoes, deserts, metalworking and the forge in ancient Roman religion and myth. He is often depicted with a blacksmith's hammer. …”. We meet Vulcan again in Greek mythology as Hephaestus, whom the Greeks, in turn, identified with the Egyptian god, Ptah. In Norse mythology, this mighty god is known as Thor. AI Overview “In mythology, Thor and Vulcan represent similar roles as powerful gods of war and craftsmanship. Thor is the Norse god of thunder and lightning, known for his strength and skill in wielding his hammer, Mjolnir. In Roman mythology, Vulcan (also known as Hephaestus in Greek mythology) is the god of fire, blacksmiths, and artisans, responsible for creating weapons and armor. Both figures are associated with forging, strength, and combat, although their specific roles and characteristics differ slightly within their respective mythologies”. Adam Perhaps less obvious may be the first man, Adam, as the Egyptian god, Atum. https://www.eoht.info/page/Atum%20and%20Adam “In religio-mythology, Atum and Adam refers to the conjecture that the Biblical man Adam … is a rescript [sic] of the story of the Egyptian god Atum, who, according to Heliopolis creation myth (2500BC) [sic], raised the first earth land mound (benben or pyramid) out of the water or was the first god to come into existence in the Nun, before the land-mound arose. Overview In 1861, Daniel Haigh, in his The Conquest of Britain by the Saxons, via citation to the work of “Mr. Osburn”, was making the Atum and Adam connection as follows: (Ѻ) “The mythology of Egypt supplies most interesting confirmation of this theory that the gods of heathenism were deified patriarchs, and shows the system extended still farther, so as to embrace even their forefathers who lived before the flood. Thus Atum, ‘King of the gods’, ‘Lord of the worlds’, ‘god of the setting sun’, and ‘of the lower world’, the judge of souls departed, whom he calls children, whilst they call him father, is evidently Adam.” In 1907, Gerald Massey, in his Ancient Egypt, makes the Atum to Adam connection as follows: [1] - “The so-called ‘legends of creation’ would be more correctly termed the ‘legend of human evolution’, although in a different sense from that of Darwinian development. As Semite, they came to us in the latest and least genuine form, with no clue to any true interpretation. In a Maori myth, man was created by the god Tiki from red clay. This he kneaded with his own blood, or with red water from the swamps. Man is Atum in Egyptian, Admu in Assyrian, and Adam in Hebrew.” Later, in his decoding of the story of Cain and Abel, Massey connects Atum and Adam more explicitly as follows: [1] Atum (father) Set & Osiris | → Horus (legitimate heir) Adam (father) Cain & Abel | → Seth (legitimate heir) What we are immediately finding is that the primary antediluvian gods were common to the major cultures of the ancient world, though under different names and with their local variations and idiosyncracies. Some names, like Osiris for instance, appear to connect, as a composite, to a series of biblical characters: Legends about the Egyptian god, Osiris, appear to have elements in common with the accounts of various biblical (Genesis) characters, such as Noah and Joseph, but also of the baby Moses as narrated in the Book of Exodus. Osiris is considered to be a most ancient of ancient gods. Can we find even earlier (prior to Noah) biblical reminiscences of him? Osiris has also been likened to Cain, the son of Adam and Eve. Egyptian myth and religion continue to be a complete puzzle even to the Egyptological experts. Thus we find that the likes of Sir Alan Gardiner and John Walton were at something of a loss to account for (J. Walton): “… the chief cultural content of Egyptian civilization, its religion, its mythological features …”, and (A. Gardiner): “The origin of Osiris remains from me an insoluble mystery”. Fr. A. Mallon had tried to simplify things when explaining in “The Religion of Ancient Egypt” (Studs. in Comparative Religion, CTS, 1956, p. 3) that whilst the Egyptians were “admittedly polytheistic, with a marked inclination towards idolatry … this plurality was of titles rather than of gods”: … this multiplic¬ity [of gods] was but superficial it was a multiplicity of titles, not of gods. The supreme Creator god was called Atum at Heliopolis; at Memphis, Ptah; at Hermopolis … Thoth; Amon at Thebes; Horus at Edfu; Khnum at Elephantine; but if we examine them minutely, we recognize at once that these divinities have everywhere a like nature, the same attributes and properties, an identical role. They differ only in external imagery and in a few accidental features. From the point of view of correlating these gods to some extent to the early antediluvian characters of the Book of Genesis, where I think they originated, it does simplify matters whenever there is available an easy phonetic name correlation, such as: Adam = Atum; Nu = Noah; Seth = Seth (Set) Having said that, I, however - despite the name similarity - cannot see, in the case of Set(h), any positive connection between the biblical patriarch and the Egyptian god. An interesting historical situation: Some Egyptologists have suggested that the early dynastic ruler of Egypt, Peribsen, had actually tried (in Akhnaton fashion) to introduce monotheism into Egypt. In the case of Peribsen, it was the desert (Hebrew?) god, Seth. Was the name based upon the biblical Seth of whom we read in Genesis 4:26: “To Seth also a son was born; and he named him Enosh. Then people began to call upon the name of the Lord”? Neith The goddess Athena, whose antediluvian origins some would trace to Naamah, the sister of Tubalcain, was, as Neith, a most ancient goddess of the Egyptian pantheon. In “A black Athena?”, I further wrote of: … the Greek goddess Athena, whom biblical aficionados would identify in her origins with the biblical Eve, or with Naamah, the wife of Ham. Thus Roy Schulz: http://www.book.dislib.info/b1-history/4036992-14-compiled-roy-schulz-social-studies-department-imperial-schools-pa.php …. Naamah was a famous individual in the pre-Flood world. Her brother was Tubalcain, a great military leader, and she took on some of his war-like characteristics. The ancient Greeks, who applied to her the name Athena, pictured her brandishing a spear and regarded her as a goddess of war. She is said to have make a war on the giants during the lifetime of Tubalcain. She had an interesting variety of characteristics because she was also pictured as being a goddess of wisdom as well as of war, in addition to being especially famous as the goddess of weaving or womanly industry. In no connection is she ever pictured as a harlot of prostitution as was Venus of Aphrodite. This is the woman who Ham married. She is the one who carried the WAY OF CAIN THROUGH THE FLOOD! The line of Cain did not die with the Flood, as might easily be supposed! A descendant of Cain and Lamech lived on into the post-Flood world. It was none other than this Naamah to whom God calls our attention in Genesis 4:22. This is why her name is in the Bible! From Ham and Naamah came the Negroid stock after the Flood -- the line of Cush (Gen. 10:6). …. [End of quote] In Wikipedia, we read of the interesting goddess Neith: https://en.wikipedia.org/wiki/Neith Neith (… also spelled Nit, Net, or Neit) was an early goddess in the Egyptian pantheon. She was the patron deity of Sais, where her cult was centered in the Western Nile Delta of Egypt and attested as early as the First Dynasty. …. The Ancient Egyptian name of this city was Zau. …. Symbolism … Neith was a goddess of war and of hunting and had as her symbol, two arrows crossed over a shield. However, she is a far more complex goddess than is generally known, and of whom ancient texts only hint of her true nature. In her usual representations, she is portrayed as a fierce deity, a human female wearing the Red Crown, occasionally holding or using the bow and arrow, in others a harpoon. In fact, the hieroglyphs of her name are usually followed by a determinative containing the archery elements, with the shield symbol of the name being explained as either double bows (facing one another), intersected by two arrows (usually lashed to the bows), or by other imagery associated with her worship. Her symbol also identified the city of Sais. …. This symbol was displayed on top of her head in Egyptian art. In her form as a goddess of war, she was said to make the weapons of warriors and to guard their bodies when they died. Mackey’s comment: Most interesting here is Neith’s connection with “the Great Flood” and “the primeval waters”: As a deity, Neith is normally shown carrying the was scepter (symbol of rule and power) and the ankh (symbol of life). She is also called such cosmic epithets as the "Cow of Heaven", a sky-goddess similar to Nut, and as the Great Flood, Mehet-Weret (MHt wr.t), as a cow who gives birth to the sun daily. In these forms, she is associated with creation of both the primeval time and daily "re-creation". As protectress of the Royal House, she is represented as a uraeus, and functions with the fiery fury of the sun, In time, this led to her being considered as the personification of the primordial waters of creation. She is identified as a great mother goddess in this role as a creator. As a female deity and personification of the primeval waters, Neith encompasses masculine elements, making her able to give birth (create) without the opposite sex. She is a feminine version of Ptah-Nun, with her feminine nature complemented with masculine attributes symbolized with her association with the bow and arrow. In the same manner, her personification as the primeval waters is Mehetweret (MHt wr.t), the Great Flood, conceptualized as streaming water, related to another use of the verb sti, meaning 'to pour'. Neith is one of the most ancient deities associated with ancient Egyptian culture. Flinders Petrie (Diopolis Parva, 1901) noted the earliest depictions of her standards were known in predynastic periods, as can be seen from a representation of a barque bearing her crossed arrow standards in the Predynastic Period, as displayed in the Ashmolean Museum, Oxford. Her first anthropomorphic representations occur in the early dynastic period, on a diorite vase of King Ny-Netjer of the Second Dynasty, found in the Step Pyramid of Djoser (Third Dynasty) as Saqqara. That her worship predominated the early dynastic periods is shown by a preponderance of theophoric names (personal names which incorporate the name of a deity) within which Neith appears as an element. Predominance of Neith's name in nearly forty percent of early dynastic names, and particularly in the names of four royal women of the First Dynasty, only emphasizes the importance of this goddess in relation to the early society of Egypt, with special emphasis upon the Royal House. In the very early periods of Egyptian history, the main iconographic representations of this goddess appear to have been limited to her hunting and war characteristics, although there is no Egyptian mythological reference to support the concept this was her primary function as a deity. …. It appears from textual/iconographic evidence she was something of a national goddess for Old Kingdom Egypt, with her own sanctuary in Memphis indicated the political high regard held for her, where she was known as "North of her Wall," as counterpoise to Ptah’s "South of his Wall" epithet. While Neith is generally regarded as a deity of Lower Egypt, her worship was not consistently located in that region. …. Neith's symbol and part of her hieroglyph also bore a resemblance to a loom, and so in later syncretisation of Egyptian myths by the Greek ruling class, she also became goddess of weaving. At this time her role as a creator conflated with that of Athena, as a deity who wove all of the world and existence into being on her loom. Mackey’s comment: The article proceeds to tell of Neith’s great antiquity: Neith was considered to be eldest of the gods, and was appealed to as an arbiter in the dispute between Horus and Seth. Neith is said to have been "born the first, in the time when as yet there had been no birth." (St. Clair, Creation Records: 176). In the Pyramid Texts, Neith is paired with Selket as braces for the sky, which places these two deities as the two supports for the heavens (see PT 1040a-d, following J. Gwyn Griffths, The Conflict of Horus and Seth, (London, 1961) p. 1). This ties in with the vignette in the Contendings of Seth and Horus when Neith is asked by the gods, as the most ancient of goddesses, to decide who should rule. In her message of reply, Neith selects Horus, and says she will "cause the sky to crash to the earth" if he is not selected. AI Overview “In the ancient world, Wisdom was often seen as a Goddess. Pre-dynastic Egypt called her Neith, for the Libyans and the Greeks she was owl-eyed Athena, the Romans called her Minerva, and throughout the Islamic Middle East she is Al-Hakim”. Although many of these gods had their origins as human beings in the antediluvian world, they did go on to evolve at their respective cult centres, picking up attributes and legends of later historical heroes, most notably biblical ones. We have already pointed out the example of Osiris in this regard. And Gary Greenberg has listed some striking similarities between Neith and the prophetess Deborah: http://ggreenberg.tripod.com/writings/w-neith-deb.htm Compare elements of this hymn with the Song of Deborah. 1. Deborah and Neith both talk about their role as a mother; 2. Deborah and Neith each talk about how their actions led to an increase in population; 3. In both stories we find a rebellion of new gods battling against heaven; 4. In both stories, the mother, in her role as mother, promise to intervene in the fighting; 5. In both stories, the mother fights on the side of the chief deity; 6. In both stories there is talk about the enemy being struck down; and 7. In both stories the side representing the chief deity wins. Additionally, we note that in the prose version, Barak is made effective by Deborah’s participation, and, in the Hymn to Neith, Re was made effective and vigorous by the actions of the goddess. …. Horus, for his part, will absorb elements from the Book of Exodus, from baby Moses: https://www.thetorah.com/article/moses-is-modeled-on-horus-and-sargon-but-his-story-is-about-king-hezekiah “Moses and Horus are hidden in thickets on the Nile by their mothers … Yet each survives to become a ruler of their people”. And Moses was as late as c. 1500 BC. Another point is that the origins of the most ancient gods is primarily biblically-based, in the sense that these were originally biblically attested patriarchs and matriarchs. Therefore they are not essentially western (Greek, Roman), though they were later absorbed into western pantheons. Take the powerful Greek god, Poseidon, for instance. His name appears to have been derived from the Ancient Near East, from Pa-Sidon, “He of Sidon”. In The Odyssey, Poseidon becomes the relentless pursuer of Odysseus (read Tobit); a story that the Greeks (Homer) appropriated from the Book of Tobit, with its demon, Asmodeus. Again, The Odyssey has the goddess Athena disguised as the mentor of Telemachus (read Tobias), Mentes, appropriating the male appearance, and guidance, of the angel Raphael to/for Tobit and his son, Tobias. Likewise, The Iliad and The Aeneid, have some striking Greco-Roman appropriations of the thrilling Judith (biblical) drama. The origins and inspiration are invariably non-western. Also to be considered are the: Titans and Titanesses These appear to overlap, in part, with some of the antediluvian heroes already mentioned (e.g. Japheth/Iapetus): https://www.theoi.com/greek-mythology/titans.html I. MAJOR TITANS : THE URANIDES & IAPETIONIDES The most important of the Titan gods were the twelve Uranides (Cronus, Oceanus, Iapetus, Hyperion, Crius, Coeus, Rhea, Tethys, Theia, Phoebe, Themis and Mnemosyne) and the four Iapetionides (Atlas, Prometheus, Epimetheus and Menoetius). Of these only … eight … appear in ancient art. II. MINOR TITANS : THE HYPERIONIDES, COEIDES & CREIONIDES Many of the children and grandchildren of the Titans also bore the name of Titan. These included the Hyperionides (Helius, Selene and Eos), the Coeides (Leto, Asteria and Hecate) and the Creionides (Pallas, Astraeus and Perses). The last three were obscure and do not appear in ancient art. The inspiration for them may again, at least in part, have come from the Bible, from the Giants and the Nephilim of the Book of Genesis. Prometheus is interesting, he being the father of the Greek Noah, Deucalion (above). 2. Early Post-diluvian Origins The outstanding character here is Nimrod. Not too long after the Flood there arose a mighty hunter-conqueror known as Nimrod. He, too, was divinised. Nimrod might mark the beginning of a series of heroes and notables down through ancient history who were deified after the Flood, such as the Pharaohs of Egypt, sons of Ra, some Greco-Roman emperors and kings of the New Testament, and wondrous thaumaturgists and sages such as Imhotep, Djedefhor and Amenhotep son of Hapu. Again, these were largely biblical characters, as we shall find. Some have made bold to identify Nimrod, a son of Cush, with the god Bacchus, which they render as Bar-Cush, son of Cush. This may, or may not, be true. AI Overview “Bacchus is the Roman name for the Greek god Dionysus, who is associated with wine, fertility, ecstasy, and theatre. He is often depicted with vines and grapes, and his followers, the Maenads and Satyrs, are known for their energetic dances. In Roman mythology, Bacchus is considered a versatile and elusive god, bringing joy and revelry, but also capable of vengeance”. AI Overview “In some ancient traditions, Nimrod, a figure from the Book of Genesis, was later deified, meaning he was worshipped as a god. Nimrod was a mighty hunter and is also described as the first to be a mighty man on earth. He was also the founder of major cities, including Nineveh and Asshur, and is associated with the construction of the Tower of Babel in some non-biblical accounts. Some accounts portray him as a priest-king who established state worship, including human sacrifice. In some Assyrian and Babylonian traditions, Nimrod was even considered the same as the god Merodach/ Marduk”. Joseph of Egypt, Imhotep of the Third Dynasty, a true wonder-worker in his own lifetime, was deified and canonised, as, for instance, Imouthes of the Greeks, who was also their Asklepios, the god of medicine and healing. The Romans knew him as Aesculapius. And Moses the Lawgiver, the wise sage Djedefhor of Egypt’s Fourth Dynasty, was deified after his death. A similar exalted fate met the Eighteenth Dynasty of Egypt’s Amenhotep son of Hapu. And, from the Book of Tobit to which we have previously referred, Tobit’s nephew, Ahikar - the Achior of the Book of Judith - of highest status in the Assyrian empire, has come down in history, much magnified, as a sage, a polymath and a thaumaturgist. Imhotep and Amenhotep son of Hapu (and perhaps Ahikar) owe much of their later exaltation to the Ptolemaïc period. 3. New Testament notables The notorious Seleucid king, Antiochus ‘Epiphanes’ becomes a New Testament character only in my revised history that shunts the Maccabean era into the Nativity period of the life of Jesus Christ. As some Jewish legends have intuited, king Antiochus ‘Epiphanes’ was the very same as the emperor Hadrian, supposedly a Roman, but, in actual fact, a complete Grecophile, who has been called “a mirror-image” of ‘Epiphanes’. That Hadrian was indeed! Apparently this brute of a king did not even bother to wait for his death to be deified, for, by taking the epitaph Epiphanes (“God Manifest”), Antiochus actually claimed to be Zeus incarnate. The right-hand man of the emperor Augustus, Marcus Agrippa, was also deified. In my revised history, Marcus Agrippa is the same as king Herod (Agrippa) ‘the Great’ of the Nativity era, and emperor Augustus is, once again, ‘Epiphanes’/Hadrian. A later Herod, wrongly thought to be Agrippa, but actually Antipas (at least in my scheme), will die whilst hopefully embracing apotheosis (Acts 12:21-23): On the appointed day Herod, wearing his royal robes, sat on his throne and delivered a public address to the people. They shouted, ‘This is the voice of a god, not of a man’. Immediately, because Herod did not give praise to God, an angel of the Lord struck him down, and he was eaten by worms and died. A painful experience this becoming a god! The emperor Vespasian was somewhat more sensible about it when he allegedly quipped, when dying: ‘Vae, puto deus fio’, which translates as: ‘Oh dear, I think I'm becoming a god’. Workers of miracles saw the ancient pagans quick to apotheosise (Acts 14:11-13): The people saw what Paul did. They called with loud voices in the language of the people of Lycaonia, ‘The gods have become like men and have come down to us’. They said that Barnabas was Jupiter. Paul was called Mercury because he spoke more than Barnabas. The god of Jupiter was in a building near the gate leading into the city. The religious leader of that place brought cattle and flowers to the gate. He and many other people wanted to burn these as gifts in an act of worship to Paul and Barnabas. 4. Man-made gods Not all of the gods were based on famous people, however. From the most ancient of times people worshipped, as gods, powerful animals. The Bull was especially popular, at least as early as, say, Çatal Hüyük: https://semiramis-speaks.com/the-origins-and-evolution-of-the-bull-cult-in-the-ancient-mediterranean/ “In the Ancient Near East the earliest evidence of a bull cult was found at Çatal Hüyük in Anatolia around 7000 BCE” [sic]. That cult passed on to Crete, and to Egypt. Remember the Golden Calf? Well, we still have it. The Fertility Goddess was amongst the most common of the idolatrous images to be found throughout the ancient world. The enlightened prophet Isaiah, like other prophets of Israel (such as Jeremiah), scathingly described the witless process of setting up one’s own god – a practice that would no doubt have had its inception in antediluvian times (Isaiah 44:9-20): Idolatry Is Ridiculed All those who make idols are worthless, and the gods they prize so highly are useless. Those who worship these gods are blind and ignorant—and they will be disgraced. It does no good to make a metal image to worship as a god! Everyone who worships it will be humiliated. The people who make idols are human beings and nothing more. Let them come and stand trial—they will be terrified and will suffer disgrace. The metalworker takes a piece of metal and works with it over a fire. His strong arm swings a hammer to pound the metal into shape. As he works, he gets hungry, thirsty, and tired. The carpenter measures the wood. He outlines a figure with chalk, carves it out with his tools, and makes it in the form of a man, a handsome human figure, to be placed in his house. He might cut down cedars to use, or choose oak or cypress wood from the forest. Or he might plant a laurel tree and wait for the rain to make it grow. A person uses part of a tree for fuel and part of it for making an idol. With one part he builds a fire to warm himself and bake bread; with the other part he makes a god and worships it. With some of the wood he makes a fire; he roasts meat, eats it, and is satisfied. He warms himself and says, ‘How nice and warm! What a beautiful fire!’ The rest of the wood he makes into an idol, and then he bows down and worships it. He prays to it and says, ‘You are my god—save me!’ Such people are too stupid to know what they are doing. They close their eyes and their minds to the truth. The maker of idols hasn't the wit or the sense to say, ‘Some of the wood I burned up. I baked some bread on the coals, and I roasted meat and ate it. And the rest of the wood I made into an idol. Here I am bowing down to a block of wood!’ It makes as much sense as eating ashes. His foolish ideas have so misled him that he is beyond help. He won't admit to himself that the idol he holds in his hand is not a god at all. While the ancient idols were neither gods nor demons, evil spirits would hasten to grasp the opportunity to urge on superstitious types to worship them - even with the dazzlement of pseudo-miracles - so as to lure them away from the one true God. We Catholics venerate, as saints, holy dead people, though we do not worship them, but only God. St Pio: The Padre of “Pray, Hope, and Don’t Worry!” The Saint Whose Famous Words Against Worry Encourage Us to Keep Hope at All Times