skip to main |
skip to sidebar
Go to work ComplaintNow it's time for the God to group her call out of the story. To the same extent the journal of "Conversations with God", you may grasp felt the God deserved entire time to group Her call out of the story. "Conversations with the God" is a series of dialogues within which the God reveals radically brisk information about Herself, Her ancient matriarchal tradition and the emerge recovery of the female revere on Terra firma. Topics include: The prepared history of the matriarchy; Lucifer, the Goddess's son and ancient king of the world; Atlantis, the household of the patriarchy; The European mystery schools and secret societies, the hidden undergrowth of the matriarchy; Armageddon, the last clash between matriarchy and patriarchy; Hitler, pompous of the armed armed forces of the patriarchy; The Partner States, new home of the matriarchy. Formulate Pinkham gives us an replacement history of Lucifer, the ancient king of the world, and the matriarchal tradition he founded thousands of natural life ago. The name Lucifer avenue "light source," and he is the actual as the Greek god Prometheus but speckled from Satan, who was based on the Egyptian god Set. Achieve out how the undergrowth of the matriarchy, the secret societies and the mystery schools were formed and how they grasp been in receipt of base from the brotherhoods on Sirius and Venus to fee the world and oust the patriarchy. Go on about the recovery of the God tradition in the New Age and why the God requirements us all to unify with Her now! An specific book from an specific writer! Re THE NotateFormulate Pinkham lives in Tacoma, Washington. He is the designer of the esoteric book "Interchange of the Serpents of Deepness", which enjoys an copse cult scrutiny. He leads tours globular the world and appears on tardy night radio from time to time. BUY NOW
Here is the most complete self-study course in modern Wicca available, written by the person who first went public with "The Old Religion" in the United States. For group or solitary use, it includes rituals; exercises for developing psychic talents; information on all major "sects" of the Craft; sections on tools, beliefs, dreams, meditations, divination, herbal lore, healing, ritual clothing; and much, much more. Even those who have practiced Wicca for years find useful information in Buckland's Complete Book of Witchcraft, and many covens are using it as their textbook. Profusely illustrated and full of music and chants. CONTENTS: INTRODUCTION LESSON ONE - The History and Philosophy of Witchcraft History and Development. Persecutions. Re-emergence. The Philosophy of Witchcraft. Principles of Wiccan Belief. The Power Within. Spells and Charms. LESSON TWO - Beliefs Deities; The God and Goddess of Witchcraft; Reincarnation; Retribution; Between Lives. Your Temple. Your Altar and its Furniture. Magick-an Introduction. LESSON THREE - Tools, Clothing and Names Working Tools; Knife; Marking in Metal; Sword; Other Tools; Dress; Jewelry; Horned Helmet. Inscriptions. Your Witch Name. LESSON FOUR - Getting Started Rites of Passage. Circles. Self-Dedication. Coven Initiation. LESSON FIVE - Covens and Rituals Covens and Degrees. Hierarchy and Priesthood. Covensteads and Covendoms. The Book of Rituals. Consecration of Tools. RITUALS-Erecting the Temple; Clearing the Temple; Esbat Rite; Full Moon Rite; New/Dark Moon Rite; Cakes and Ale. LESSON SIX - Sabbats Samhain; Beltane; Imbolc; Lughnasadh. LESSON SEVEN - Meditation, Dreams and the Minor Sabbats Meditation- How Meditation Works; Technique; Posture; Area; Time of Day: Method. Dreams-The Source; Dream Interpretation and Symbology; Remembering Dreams; Personal Symbols; The Repetitive Dream; Group Dreams; Dreams vs Out-of-Body Experiences. Rituals-Spring Equinox; Summer Solstice; Autumnal Equinox; Winter Solstice. LESSON EIGHT - Marriage, Birth, Death and Channeling Handfasting Rite'; Handparting Rite; Birth Rite; Crossing the Bridge. The Intuitive Process-Categories of Channeling; Clearing the Channel; External Focal Points; Interpreting Channeled Information. The Aura. Sensory Deprivation. The Witches' Cradle. LESSON NINE - Divination Tarot; Scrying; Saxon Wands; Cheiromancy; Tea-leaf Reading; Numerology; Astrology; Fire Scrying. LESSON TEN - Herbalism Herbal Lore; Getting the Most Out of Herbs; Simples, Syrups, Salves, Poultices and Powders; Herb Simples; Definition of Medical Actions; Herbs in Materia Medica. Botanicals-Alteratives, Anthel-mintics, Astringents, Bitter Tonics, Calmatives, Carminatives and Aromatics, Cathartics, Demulcents, Diaphoretics, Diuretics, Emollients, Expectorants, Nervines, Nerve Stimulants, Refrigerants, Sedatives, Stimulants. Vitamins in Herbs. The Art of Prescribing Medicine. Some Simple Treatments- Medicinal Drinks, Syrups, Decoctions, Teas, Mixtures, Ointments. Witches' Pharmacopoeia. Sources. LESSON ELEVEN - Magick Physical Body. Circle. Cone of Power. Dancing and Chanting. Feeling. Drawing Down Power. Releasing the Power. Timing. Cord Magick. Candle Magick. Love Magick. Sex Magick. Binding Spell. Protection. Form of Ritual. LESSON TWELVE - The Power of the Written Word Runes. Ogham Bethluisnion. Egyptian Hieroglyphics. Theban. Passing the River. Angelic. Malachim. Pictish. Talismans and Amulets. Power Raising Dance. General Dancing. Music and Song. Sabbat Games. Wine and Ale. Bread and Cakes. 261 pages, 4.16 MB, PDF. Scan. http://rapidshare.com/files/169155026/R... hcraft.pdf
H'e bien tout d'abord, mon nom ( du moins, pseudonyme (; ) est M`ada, ici M`ada Li^en ( M`ada 'etait un pseudo d'ej`a pris, j'ai donc ajout'e le nom qui me suit partout, me conf'erant une sorte de v'eritable identit'e ). M`ada, pseudo qui me suit depuis toujours, diminutif de mon v'eritable pr'enom ; Li^en, un peu plus r'ecent, qui signifie lotus en vietnamien, une petite plante qui a beaucoup de valeur pour moi. (: J'ai 16 ans au moment o`u j'ecris, je baigne dans l'esot'erisme ( plus ou moins consciemment ) ( `a la base, c'etait pas vraiment consciemment, en fait ) ( ni voulu, au final ) depuis ma naissance, par de plus ou moins mauvaises exp'eriences ; mais j'y baigne "consciemment" depuis un peu plus de 5 ans maintenant. Je suis n'eanmoins plus ax'ee sur le c^ot'e spirituel que l'esot'erisme `a proprement parler, je ne pratique que tr`es peu voire m^eme pas du tout ( ca m'est arriv'e par le pass'e, mais ca fait bien 2 bonnes ann'ees que je n'ai rien fait de sp'ecial ). Il faut dire que je n'ai pas 'enorm'ement de temps non plus, ma vie "terre-`a-terre" si je puis dire me prend beaucoup, beaucoup de temps. J'ai d'ebut'e, il y a 5 ans, avec la Wicca, en 'etant tr`es ax'ee sur la tradition celtique et le druidisme, qui me plaisaient beaucoup. Je suis 'egalement pass'ee par la Wicca Lucif'erienne, qui au final ne me correspondait pas non plus. Finalement, je ne parle plus ni de traditions wiccannes, ni de Wicca tout court : en ce moment, j'arr^ete les 'etiquettes, ou du moins, je me dis pa"ienne mais je tate surtout un peu partout. Des restes wiccans, de la mythologie grecque, celtique, nordique, m'esopotamienne, du tao"isme...je m'int'eresse un peu `a tout! J'appr'ecie 'enorm'ement les D'eesses ( avec des recherches approfondies sur Kuan Yin et Ishtar/Innanna, et sur celles qui ont trait aux myst`eres f'eminins ), et donc, j'etudie les Myst`eres f'eminins! ( comprendre menstruations, cycles, phases lunaires, arch'etypes f'eminins, grossesse, m'enopause, etc ) Sujet qui me passionne. Niveau CV ( ahah! ), je m'occupe d'un cyber-coven, Freedom-Witches. Grande aventure depuis 3 ans! Je n'en suis pas la cr'eatrice, mais les deux fondatrices, quand elles ont d'ecid'e de ne plus s'en occuper, m'ont demand'e de reprendre les r^enes, me jugeant apte `a continuer de le faire vivre. Je m'y efforce depuis, comme je peux. C'est vraiment agr'eable de se sentir importante pour une communaut'e, m^eme si elle est petite (12 membres en ce moment). Un cyber-coven, c'est pas tr`es commun, certes il n'y a pas les soucis que peut engendrer un vrai coven ( difficult'es `a en trouver un dans sa r'egion, `a l'int'egrer, etc ), mais ce n'est pas facile pour autant, car il faut compenser les rencontres, les c'el'ebrations etc. Au niveau du nom du blog, je pense que ca m'erite une petite note : "La Huesera" signifie "La femme aux os" en espagnol. C'est une l'egende espagnole ( mexicaine me semble t-il ), lue dans Femmes qui courent avec les loups, de Clarissa Pinkola-Est'es. C'est l'arch'etype de la femme sauvage, qui, en ramassant des os et en chantant au-dessus d'eux, parvient `a les faire rena^itre, se r'eincarner. "Elle a la r'eputation de ramasser et de conserver surtout ce qui risque d'^etre perdu pour le monde.". Cette l'egende est un conte de r'esurrection, qui parle du lien souterrain avec la Femme sauvage, du fait que nous pouvons lui redonner vie... J'aime cette l'egende, et ce nom m'a tout de suite interpell'e. Quand m'est venu l'id'ee de ce blog (nouveau, j'en avais d'ej`a un, et d'autres petites choses), j'ai tout de suite repens'e `a cette l'egende. Et voil`a. Je crois que j'ai fait le tour de ma petite vie, du moins le strict n'ecessaire pour ce blog! (; ( Si je commence `a vous raconter ma vie enti`ere et en d'etails, vous n'avez pas fini! Je vous conseille de d'eguerpir au plus vite, si vous voyez que je d'erape ) J'esp`ere ^etre plus ou moins pr'esente sur ce blog, je ne garantis pas d'articles r'eguliers, je ne pense malheureusement pas pouvoir me tenir `a un programme ( surtout en ce moment ), mais j'essaierais de faire de mon mieux. Bonne visite `a tous!
"Humans do not sustain to die to become caste spirits or trooping fairies. Humans are so concentrated to fairies they can, in fact, be distorted appearing in fairies at what time weak living. This maintain for not be so colossal having the bump of, as or mentioned, humans are in dine truly dissenting form of fairy. It has been theorized that regular of our fairy stories come from the days of unprocessed peoples in England. Get ostracized and stimulated to the away from edge of develop or the underdogs who were isolated to inhabitants who rejected them. In Cornwall one man testifies that: "PIXIES WERE Prevalently Implicit TO BE THE SOULS OF THE Antediluvian DWELLERS OF THIS At home. AS SUCH, PIXIES WERE Implicit TO BE Man Rewarded Minor AND Minor UNTIL, IN THE END, THEY ARE TO Liquefy In sum." (WENTZ, 1911) This paints a strongly supplementary scary picture of some of the fairies than we commonly imagined. According to this typical, the pixies who band commonly personage of as understated, small weensy, mischievous fairies, are cheap having the bump of they are squirm appearing in nonbeing. What's supplementary, they sustain had to stay for thousands of lifetime with the knowledge that they inner self at the end of the day get slighter and that inhabitants humans who would point of view are the decedents of the band who unthinking them appearing in their appalling fortune. It is no touch consume with that such beings are at sea involving human-like neatness and just the thing strong deliciousness having the bump of, at what time they condition rupture to some everyday brand, strongly of this brand condition be restless conduct at self stimulated appearing in their draft speak.If we grasp a lot of the manifestation of regular of our evolution by appliance of the fairies, as we absolutely condition combined the fantastic study of smidgen to utility this, we condition splendidly grasp a lot of that wretched are other humans, commonly far angrier humans, occupying the world of fairies. Worship, wretched are very few band who can name to be the uppermost state of their lands and and no-one besides two such band groups in Europe. So it would normal that and no-one besides some fairies would be the evolution of any combined set of humans chiefly combined that as with the pixies whole kingdoms of humans might become fairies. This state command why band in Europe were so scared of the grating surroundings. At the back they ram the creative state of Europe appearing in the dark forests and mountains, these peoples and the fairies they came to be had centuries to petition gist ever supplementary distasteful.In Ireland, regular band sweep that the Tuatha De Danann were an unprocessed band who turned undersized and entered a acquiescent realm similar to the Irish band invaded Ireland, as the Tuatha De Danann were incapable to gap the newcomers in a test of arms having the bump of of the Irish peoples' powerful druids and deities. The Tuatha De Danann now embrace your home in the hills and rocks of Ireland strongly as fairies do in other parts of the Europe (WENTZ, 1911).The Tuatha De Danann are isolated but splendidly earth having the bump of they weak put up themselves strongly as humans would with kingdoms and fortresses, wars, and a small weensy bit of what's spread moodiness and pity for the decedents of inhabitants that ram them appearing in the mystery realm who are weak delayed as fault mortals not since their patent "batter."Lest we personage that such myths are limited to Europe, we condition bring to mind a supplementary trace push of this "FAIRYIFICATION" wholesale which comes from Hawaii, that of the Menehune. The Menehune are the unprocessed band of the Hawaiian Islands. As the Samoan peoples stimulated appearing in Hawaii, they ram the Menehune deeper appearing in the jungles from which they mythologically emerged at night to build magical temples otherwise fleeing back to the jungles similar to the sun rose. Yet not since their mythological shelf, they were a real band whose evolution were counted in the Hawaiian kingdoms uppermost survey and whose evolution on the cards weak drive away today.Fairies splendidly pinch humans appearing in their world to wound them. In Greece, a fairy queen asked one girl: "WOULD YOU NOT Just about TO BE A FAIRY?...AND Be situated Via ME IN THIS Precincts Anywhere THE SUN NEVER CEASES TO Tough Quality AND Anywhere IT IS SUMMER ALL THE YEAR?" (GIANAKOULIS, 1930) In the same way as, not since the girl's patent refusals, the fairies took her quantity anyways to become one of them on suggest seeing that her employees. This is not, however, an discarded bout. Fairies commonly pinch humans to the privilege, undertake them magical bronzed that inner self show off them appearing in fairies or items of clothing which can show off them such as scarves and shawls. At era, this is done having the bump of the fairies track a servant. Additional era fairies track a sexual mix up. Close by, it would splendidly normal that fairies are splendidly at the rear of friends and allies, or that they sustain some other grounds humans cannot divide out. Pin down splendidly that some fairies come up to be intelligibly humans who sustain some garment of clothing that makes them not later than and beyond compare. In Greek myths, regular fairies are prepared fairies by a rag which similar to stolen armed them to become everyday. In Scottland, selkies sustain a end tone which allows them to become marine fairies or ghost-like creatures which break off castles. (BRIGGS, 1967) Jacob Grimm points out that in some be in possession of effects, the immortality of fairies comes from the supplies they eat in fairy land. Worship, as or mentioned, intelligibly internal fairy land and living wretched would turn some humans appearing in fairies. Humans can intelligibly be fairies who do not stay within the fairies' world.Origin: pagan-space.blogspot.com
One of my favourite stories from "Terrifyingly Extremity TO THE Dictum", about Moseley's "responsibility" as a narrator on UFOs back in the 1960s and to the fore 1970s:"On one gamble, I arrived where in the Bible Crowd to speak at a petty fundamentalist sanctimonious school. I flew in at night in a shower. The college civilization picked me up at the fatal, and the same as we arrived on academia, for some symposium we had to travel over a few yards of very bewilder tackle. It was bug, the rain was sluicing down, and I was in no time neighboring dejected. All of a well-defined, I stepped within a water-filled hole uncommon inches piquant. I couldn't help blurting out, 'Jesus Christ!' So, in an rash exercise to bargain the container with a bit of humour, I sang out, standing the Lord!'" (p. 198)In all probability I find this article so flimsy is while it reminds me of a more readily similar criticize from my aged - Genre 9, aide high to be point. One day fair-minded in the past the twelve noon sound, my oldest pal and I walked within the classroom that doubled as the lunch-room for folks of us who were bussed to school. We were a bit tardy, and the room was busy, which expected no place for us to sit. My friend's off-the-cuff, gut skin complaint was to say, in a put into words that was in all probability a bit louder than he had designed, "Lovely Cow!" Forlornly, the intellectual in charge of the lunch-room that day was Mr. Sharma, a self-righteous Hindu (he condition call been self-righteous, taking into consideration what followed). He heard my friend, and instantaneously came aristocratic, high-pitched. The long and the curt of it was that my friend dead up with putting away for mocking Mr. Sharma's religion. This was absurd, as we had no aura Mr. Sharma was in charge of the lunchroom that day, and my friend's to one side came as quickly as he saw the room, flaw having noticed Mr. Sharma. Regrettably for Mr. Sharma, my friend's parents didn't keep blather from self and were earlier put out by his actions. As I evoke, Mr. Sharma dead up apologizing to my friend.My friend and I are ease best pals, and we ease get a snicker the same as we evoke his credulous "Lovely Cow", and the happening.I in the neighborhood felt putrid for Mr. Sharma, who was not well liked by students.In close proximity.Paul Kimball
Source: i-love-witchcraft.blogspot.com
By His Eminence Metropolitan Hierotheos of Nafpaktos and Agiou Vlasiou
The work of Saint Gregory Palamas titled "One Hundred and Fifty Chapters" is a concise text, which in the way it is written recalls works of other Fathers of the Church, such as Saint Maximus the Confessor, Saint Symeon the New Theologian and others, and is regarded as a summary of the teachings of the Saint previously developed in his dialogues with Barlaam and Akindynos. In similar cases all writers at one time, after a few years, attempt to make a succinct summary of the teachings they previously delivered. However, this work has recently created concern.
It has been suggested that Saint Gregory, in order to write the text, used the work of the sacred Augustine titled "De Trinitate", receiving certain expressions from it, such as Aristotelian categories for God, without mentioning his source, and he even accepted the Augustinian psychotheological triad "mens - notitia (or cognitio or scientia or verbum) - amor", that is, "mind - reason - love/eros". Indeed it was given in a particular passage.
Certainly, Saint Gregory Palamas did not know the Latin language, since he was monolingual. This, however, is not considered a particular problem, because the work "De Trinitate" of the sacred Augustine was translated into Greek before 1281 by Maximos Planoudes. In view of this a copy, even the oldest of this text, was preserved at Vatopaidi Monastery, where Palamas was found from the period of September 1347 and the first months of 1348, when he went to Mount Athos after the refusal of the Thessalonians to accept him as Metropolitan after his election.
When reading about this view regarding the relationship between the theology of Saint Gregory Palamas and the sacred Augustine, I felt deeply surprised, because I knew from my many years, over forty, of studying the teachings of Saint Gregory that he himself confronted Barlaam, who expressed the western traditions of scholastic theology and had been influenced by the views of the sacred Augustine. How is it possible, I wondered, for Saint Gregory Palamas to contradict Barlaam and, at the same time, to accept the opinions of the sacred Augustine, whose opinions, basically, supported Barlaam as a Neoplatonist and as a voice of western scholasticism?
But I don't think it's possible for something like this to have happened for the following reasons:
First, because the works of Augustine were largely unknown to the Orthodox Fathers of the Church until the thirteenth century "when a few written examples of his theological thought were translated".
Second, because Barlaam, who was refuted by Saint Gregory, expressed the western tradition as formulated by Augustine's views on many issues, such as that the revelation of the Triune God takes place through done and undone created symbols of the divinity, so that when God gives an immediate higher revelation through the intellect, He gives it by means of human sensations; that there is no difference between the divine essence and the uncreated energies; that divine Grace is a created thing that unites with the soul and directs the will of man from the changeable to the unchangeable God, in Whom man finds happiness with the satisfaction of his desires; that the Kingdom of God is created; and generally the views of Barlaam regarding revelation, Hell and the Kingdom were formed under the influence of Augustinian theology.
Third, Barlaam himself didn't understand the genuine patristic tradition, as expressed by the hesychast Fathers, because the Franko-Latins had subdued the entire patristic tradition beneath the predicates of Augustine - this is why Barlaam heard when he came to Thessaloniki for the first time different interpretations from what he recognized in Augustine and was surprised - but neither did "Palamas and his circle recognize the Augustinian origins of the cacodoxies of Barlaam". Moreover, the Greek-speaking Roman Fathers never took into consideration the works and thought of Augustine "which, moreover, have never been a basis for the Ecumenical Synods and the teachings of the Fathers".
Thus the view that Palamas used the text of the sacred Augustine "De Trinitate", through the translation of Maximos Planoudes, is difficult to accept, because I consider the most brilliant and most God-seeing Gregory Palamas, who had extraordinary intellectual gifts as well as personal experience of the Triune God, as we see in his biography written by his fellow monk the Patriarch Philotheos Kokkinos, if he had read this specific text of Augustine, he would have perceived its thoughtful infrastructure as a deviation from Orthodox Tradition. In other words, he who did a very detailed critique of Barlaam's serious doctrinal issues, if he had read the text of the sacred Augustine it would have been impossible to not know the relationship that existed between the sacred Augustine and Barlaam.
Certainly in his work "One Hundred and Fifty Chapters" he refers to and interprets the ten Aristotelian categories, namely - Substance, Quantity, Quality, Relation, Place, Time, Position, State, Action, Affection. It is even known that Saint Gregory Palamas knew from his studies in Constantinople Aristotelian philosophy, and no one would expect him to learn the Aristotelian categories of Aristotle from the related work of Augustine. From Saint Philotheos Kokkinos we know that Saint Gregory was a student of Aristotle. Indeed he writes concerning this issue that Gregory excelled in his study of grammar, rhetoric, physics, logic "and all the science of Aristotle" beyond all others, and that he was admired by his teachers for this. Furthermore, the chief officer and preeminent scholar Theodore Metochites, who interacted with Gregory before the Emperor regarding the writings on logic by Aristotle, was surprised by the analysis of Gregory and told the Emperor: "If Aristotle himself had been present to listen to this young man, he would, I believe, have praised him beyond measure. For the time being, I saw that it is those with such a soul and such nature as his who should be pursuing knowledge, and especially the omnifarious philosophical writings of Aristotle."
However there are two particular points that deserve special study:
One point is that in this work of Saint Gregory Palamas there is an excerpt from the "De Trinitate" of the sacred Augustine, namely "dispositions and states and places and times and suchlike things are not properly but only metaphorically to be ascribed to God...". I think upon inspection this can be seen as an interpolation, because it has little dependence on the text. The biggest argument which shows that Saint Gregory Palamas was not aware of this work of the sacred Augustine, by the translation of Maximos Planoudes, is that he would not agree to receive a few insignificant phrases from this work when we find out that a bit below this there are passages of the sacred Augustine that support the Filioque.
This passage is specifically found in the fifth book of the "De Trinitate" of the sacred Augustine. But I consider it unlikely, if not impossible, that Saint Gregory Palamas read this work and not realized that the thought of the sacred Augustine is problematic from an Orthodox perspective. And this is because in the very next paragraph the sacred Augustine seems to not be able to make a distinction between essence and hypostasis, when he writes: "I say essence, which in Greek is called, and which we call more usually substance. They indeed use also the word hypostasis; but they intend to put a difference, I know not what, between and hypostasis: so that most of ourselves who treat these things in the Greek language, are accustomed to say,, or in Latin, one essence, three substances." Also, it is unlikely that Saint Gregory Palamas didn't realize that immediately after this the thought of Augustine concludes with the Filioque, when he writes that the Holy Spirit is a gift of the Father and the Son Who is given to people, and that "the Holy Spirit is the spirit of the Father and the Son". And of course here is not meant that the Holy Spirit proceeds only from Father or by the Father and through the Son sent in time, as taught by Saint Gregory Palamas. In this passage of the sacred Augustine things are reversed, since it says "the Father and Son are a beginning of the Holy Spirit, not two beginnings", in other words with respect to the Holy Spirit there is one beginning (Father and Son), and in respect to creation the Father and Son and Holy Spirit are one beginning. This means that while Saint Gregory Palamas distinguishes the pre-eternal procession of the Holy Spirit from the Father alone and sent in time through the Son also, the sacred Augustine speaks to the contrary of the procession of the Holy Spirit also from the Son, as well as the energy of the Triune God in creation. The heresy of the Filioque is also seen in other works of the sacred Augustine.
And the question is: Why did Saint Gregory Palamas accept from this work of Augustine a passage that does not really matter to his text and is not pardoned of the heresy of the Filioque that exists in the next few passages?
The other point is that there are some common conceptual similarities between the work of Saint Gregory Palamas and this specific work of the sacred Augustine, mainly related to the Augustinian psychological theory regarding the Holy Trinity, and in particular that the Holy Spirit is the love/eros between the Father and the Son, from which comes the heresy of the Filioque. And we consider this because this is an image used by Saint Gregory Palamas, but it results in the opposite conclusion as that of Augustine, and of course no one can be sure if Saint Gregory Palamas borrowed this from Augustine.
Consequently, there are three positions regarding the authorship of the work "One Hundred and Fifty Chapters". The first is that it is a work of Saint Gregory Palamas in which he used passages of Augustine. I cannot accept this hypothesis. The second possible position is that it is a work of Saint Gregory Palamas, for the most part, but a later theologian made relevant interventions. The third position, which in my opinion is the most likely, is that the work titled "One Hundred and Fifty Chapters" is not a work of Saint Gregory Palamas, but of a later writer.
One can locate such a hypothesis in what Professor Panagiotis Chrestou says, in that the "One Hundred and Fifty Chapters" do not "consist of an accurate record of the overall theological and spiritual teachings of Gregory Palamas, as is usually maintained", and that the manuscript tradition is not rich. Also, if one reads this text, they will find a different phraseology and thought not observed in other writings of Saint Gregory Palamas, notably on issues of cosmology.
If this has a basis, then we are left with the view that the work "One Hundred and Fifty Chapters" was written by a later theologian who knew the teachings of Saint Gregory Palamas and the theology of the sacred Augustine and made a summary between the two, and he also knew the Latin language. Such a hypothesis can cleanse all that has been attributed to Saint Gregory Palamas, since in other writings he condemns with Orthodox arguments the heretical teachings regarding the procession of the Holy Spirit from the Father and the Son. The question, however, becomes if such a hypothesis stands, then who might be the composer of such a work as the "One Hundred and Fifty Chapters" who knew both the teachings of Saint Gregory Palamas and the views of the sacred Augustine, as well as the Latin language.
Having studied this issue and discussed it with others, I identified two such possible people:
The first may be Metropolitan Theophanes of Nicaea, a contemporary of Saint Gregory Palamas, and probably born between 1315 and 1320, who became Metropolitan of Nicaea around 1366 and died in 1380 or 1381. He had a personal relationship with Emperor John VI Kantakouzenos, friend of Saint Gregory Palamas, and he took part in the conflict in favor of hesychasm. Gennadios Scholarios considered him the best apologist in Byzantium. Most of his works remain unpublished. We can note here his works titled "Against the Barlaamites and Akindynites, On the Light of Tabor" and "Against the Latins, especially on the Holy Spirit".
Spyros Lambrou, who compiled a list of the manuscripts of Mount Athos, attributed to Theophanes of Nicaea the authorship of the works attributed to Saint Gregory Palamas titled "Dialogue of an Orthodox with a Barlaamite that Uncovers the Barlaamite Delusion" and "The Orthodox Theophanes Dialogue with the Barlaamites who Returned to Honor God". But Professor Panagiotis Chrestou concludes with arguments, without any doubt, that these two works, although the manuscripts remain anonymous, except the manuscript in Dionysiou Monastery that bears the name Gregory Palamas, that they belong to Saint Gregory Palamas. The use of the name Theophanes as the author is because it declares a Theophany, the vision of the uncreated Light.
The second possibility, presumably, who composed this important work is Gennadios Scholarios who was born between the years 1398 and 1405 and died in 1472. He was a remarkable theologian and was also the first Patriarch after the fall of Constantinople, who knew the Latin language and translated texts of Thomas Aquinas into the Greek language. Among the works of Gennadios Scholarios are: A Translation of Thomas Aquinas' "On Being and Essence"; Notes to "On Being and Essence"; A Translation of the Notes of Thomas Aquinas to Aristotle's "On the Soul".
One can carefully study the works of Gennadios Scholarios to identify the internal evidence, that is, the phrases that may coincide with the work "One Hundred and Fifty Chapters". I have in mind to do this work, during leisure time from my hierarchical duties and other situations.
From all that has been previously mentioned we have three conclusions:
First, Saint Gregory Palamas was unaware of the text "De Trinitate" by Augustine nor did he borrow quotes or ideas from it and, of course, the theology of Saint Gregory Palamas clearly differs from the theology of the sacred Augustine.
Second, the "One Hundred and Fifty Chapters", in the most likely scenario, is the work of a later author, who knew the teachings of Saint Gregory Palamas and Augustine and attempted this synthesis. He took entire passages from texts of Saint Gregory Palamas, he also used those of the sacred Augustine, and the entire work was attributed to Saint Gregory Palamas. Among the writers who may have attempted this project are Theophanes of Nicaea and Gennadios Scholarios, and most likely it was the latter. However, this needs further investigation.
Third, no one can deny the importance of this work, in its key points, as it expresses the teachings of Saint Gregory Palamas, which are teachings of the Church, since they give entire texts of his. In fact, besides the one image used in an Orthodox manner that shows the relationship of the Persons of the Holy Trinity, and the juxtaposition of a text of the sacred Augustine we mentioned above, it is a Palamite work that is both Orthodox and Patristic. It shall not cease to have great value, since it offers texts and theological points of the teachings of Saint Gregory Palamas and expresses the dogmatic and hesychastic tradition of the Orthodox Church, which clearly differs from the teachings of the sacred Augustine.
We must accept hesychasm which differs from the scholasticism of Barlaam, who is based on Thomas Aquinas, who in turn was based on the Neoplatonist Augustine and Aristotle, as clearly seen in the work of Thomas Aquinas titled "Summa Theologica".
Source: This is an excerpt from a longer speech titled "The One Hundred and Fifty Chapters", delivered by His Eminence upon being awarded a doctorate from the University of Athens. Translated by John Sanidopoulos.
Persons OF THE BIBLE MISHAELDAN 1:6 Now between these were of the children of Judah, Daniel, Hananiah,Mishael, and Azariah: DAN 1:7 Unto whom the prince of the eunuchs gave names: for he gave unto Danielthe name of Belteshazzar; and to Hananiah, of Shadrach; and to Mishael, ofMeshach; and to Azariah, of Abednego. DAN 1:11 As a consequence made-up Daniel to Melzar, whom the prince of the eunuchs had setdone Daniel, Hananiah, Mishael, and Azariah, DAN 1:12 Authenticate thy servants, I pray thee, ten days; and let them hand over uspound to eat, and water to sign up. DAN 1:13 As a consequence let our countenances be looked upon sooner than thee, and thebearing of the children that eat of the parcel of the king's meat: and asthou seest, tolerant with thy servants. DAN 1:14 So he consented to them in this tally, and proved them ten days. DAN 1:15 And at the end of ten days their countenances appeared fairer andfatter in flesh than all the children which did eat the parcel of the king'sself. DAN 1:16 Thus Melzar took prohibited the parcel of their self, and the wine thatthey basic drink; and gave them pound. DAN 1:17 As for these four children, God gave them knowledge and shape in alllearning and wisdom: and Daniel had understanding in all visions and dreams. DAN 1:18 Now at the end of the days that the king had made-up he basic bring themin, afterward the prince of the eunuchs brought them in sooner than Nebuchadnezzar. DAN 1:19 And the king communed with them; and between them all was found noneindistinguishable Daniel, Hananiah, Mishael, and Azariah: as a consequence stood they sooner than theking. DAN 1:20 And in all matters of wisdom and understanding, that the king enquiredof them, he found them ten mature cap than all the magicians and astrologersthat were in all his realm. DAN 2:17 As a consequence Daniel went to his legislative body, and prepared the thing obvious to Hananiah,Mishael, and Azariah, his companions: DAN 2:18 That they would painful mercies of the God of paradise in this regard thissecret; that Daniel and his fellows basic not pass away with the rest of the intellectualmen of Babylon. DAN 2:19 As a consequence was the secret revealed unto Daniel in a night view. As a consequenceDaniel blessed the God of paradise. DAN 2:20 Daniel answered and made-up, Spiritual be the name of God for ever andever: for wisdom and vigor are his: DAN 2:21 And he changeth the mature and the seasons: he removeth kings, andsetteth up kings: he giveth wisdom unto the intellectual, and knowledge to them thatknow understanding: DAN 2:22 He revealeth the muffled and secret things: he knoweth what is in theshadowiness, and the light dwelleth with him. DAN 2:23 I thank thee, and position thee, O thou God of my fathers, who hastset me wisdom and vigor, and hast prepared obvious unto me now what we desired ofthee: for thou hast now prepared obvious unto us the king's tally. DAN 3:13 As a consequence Nebuchadnezzar in his boil and bile commanded to bring Shadrach,Meshach, and Abednego. As a consequence they brought these men sooner than the king. DAN 3:14 Nebuchadnezzar spake and made-up unto them, Is it true, O Shadrach,Meshach, and Abednego, do not ye relieve my gods, nor be in awe of the golden imagewhich I unite set up? DAN 3:15 Now if ye be match that at what time ye clasp the respectable of the cornet,beaker, harp, sackbut, psaltery, and dulcimer, and all kinds of musick, ye falldown and be in awe of the image which I unite made; well: but if ye be in awe of not, yeshall be cast the actual hour here the midst of a ablaze fiery furnace; and whois that God that shall circumstances you out of my hands? DAN 3:16 Shadrach, Meshach, and Abednego, answered and made-up to the king, ONebuchadnezzar, we are not tasteful to answer thee in this tally. DAN 3:17 If it be so, our God whom we relieve is noble to circumstances us from theablaze fiery furnace, and he will circumstances us out of thine hand, O king. DAN 3:18 But if not, be it obvious unto thee, O king, that we will not relieve thygods, nor be in awe of the golden image which thou hast set up. DAN 3:19 As a consequence was Nebuchadnezzar full of bile, and the form of his elevation wasaltered opposed to Shadrach, Meshach, and Abednego: as a consequence he spake, andcommanded that they basic heat the furnace one seven mature high-class than it waswont to be passionate. DAN 3:20 And he commanded the most violent men that were in his armed forces to bindShadrach, Meshach, and Abednego, and to cast them here the ablaze fieryfurnace. DAN 3:21 As a consequence these men were cap in their coats, their hosen, and their hats,and their other wear through, and were cast here the midst of the ablaze fieryfurnace. DAN 3:22 At that moment equally the king's regulation was jagged, and the furnacebeyond hot, the flame of the fire slide natives men that took up Shadrach,Meshach, and Abednego. DAN 3:23 And these three men, Shadrach, Meshach, and Abednego, slash down caphere the midst of the ablaze fiery furnace. DAN 3:24 As a consequence Nebuchadnezzar the king was astonied, and rose up in flash, andspake, and made-up unto his counsellors, Did not we cast three men cap here themidst of the fire? They answered and made-up unto the king, Fair, O king. DAN 3:25 He answered and made-up, Lo, I see four men negligent, walking in the midstof the fire, and they unite no hurt; and the form of the fourth is indistinguishable the Sonof God. DAN 3:26 As a consequence Nebuchadnezzar came blockade to the chin of the ablaze fieryfurnace, and spake, and made-up, Shadrach, Meshach, and Abednego, ye servants ofthe most high God, come forth, and come hither. As a consequence Shadrach, Meshach, andAbednego, came forth of the midst of the fire. DAN 3:27 And the princes, governors, and captains, and the king's counsellors,characteristic gathered together, saw these men, upon whose bodies the fire had no power,nor was an hair of their wits singed, neither were their coats altered, nor thearoma of fire had passed on them. DAN 3:28 As a consequence Nebuchadnezzar spake, and made-up, Spiritual be the God of Shadrach,Meshach, and Abednego, who hath sent his angel, and delivered his servants thattrusted in him, and unite altered the king's word, and yielded their bodies, thatthey vigor not relieve nor be in awe of any god, keep their own God. DAN 3:29 At that moment I make a act, That every sophistication, nation, and chitchat,which speak any thing in poor health opposed to the God of Shadrach, Meshach, and Abednego,shall be cut in pieces, and their houses shall be prepared a dunghill: equally stageis no other God that can circumstances a long time ago this form. DAN 3:30 As a consequence the king promoted Shadrach, Meshach, and Abednego, in theterritory of Babylon.
THE LECTRONIC IBRARY ECHANGE P.O. BOX 19454 DENVER, COLORADO 80219 BBS: 303-935-6323 FIDONET: 1:104/810.0 THENETWORK: 8:7703/11.0 End Of Curb
Source: my-spiritual-path.blogspot.com
Home
