Susanna, also called Susanna and the Elders, is a narrative included in the Book of Daniel by the Catholic Church, Oriental Orthodox Churches and Eastern Orthodox Churches.
1 Maccabees is a deuterocanonical book which details the history of the Maccabean Revolt against the Seleucid Empire as well as the founding and earliest history of the independent Hasmonean kingdom. It describes the promulgation of decrees forbidding traditional Jewish practices by King Antiochus IV Epiphanes and the formation of a rebellion against him by Mattathias of the Hasmonean family and his five sons.
The Letter of Jeremiah, also known as the Epistle of Jeremiah, is a deuterocanonical book of the Old Testament; this letter is attributed to Jeremiah to the Jews who were about to be carried away as captives to Babylon by Nebuchadnezzar.
Asher, the tenth son of Jacob and Zilpah. An explanation of dual personality. The first Jekyll and Hyde story. For a statement of the Law of Compensation that Emerson would have enjoyed, see Verse 27.
1 Maccabees is a deuterocanonical book which details the history of the Maccabean Revolt against the Seleucid Empire as well as the founding and earliest history of the independent Hasmonean kingdom. It describes the promulgation of decrees forbidding traditional Jewish practices by King Antiochus IV Epiphanes and the formation of a rebellion against him by Mattathias of the Hasmonean family and his five sons.
The Letter of Jeremiah, also known as the Epistle of Jeremiah, is a deuterocanonical book of the Old Testament; this letter is attributed to Jeremiah to the Jews who were about to be carried away as captives to Babylon by Nebuchadnezzar.
Asher, the tenth son of Jacob and Zilpah. An explanation of dual personality. The first Jekyll and Hyde story. For a statement of the Law of Compensation that Emerson would have enjoyed, see Verse 27.
This document summarizes the teachings of a father to his children. It discusses physiology and living righteously. The father teaches his children about the human body and how God created everything for good purposes. He encourages them to do good works with faith in God and avoid sinful acts. The father warns his children against following the examples of Sodom and Gomorrah, who were destroyed by God for their wickedness. He assures his children that if they obey God, they will be protected from harm.
The seventh son of Jacob and Bilhah. The jealous one. He counsels against anger saying that "it giveth peculiar vision." This is a notable thesis on anger.
The Epistle of Ignatius to the Philadelphians is an epistle attributed to Ignatius of Antioch, a second-century bishop of Antioch, and addressed to the church in Philadelphia of Asia Minor. It was written during Ignatius' transport from Antioch to his execution in Rome.
The Prayer of Azariah and the accompanying Song of the Three Young Men form part of chapter three and embellish the story of Hananiah, Mishael, and Azariah, three young Jewish men who were bound and thrown into a fiery furnace for defying Nebuchadrezzar’s order to worship an idol.
Although this Gospel is, by some among the learned, supposed to have been really written by Nicodemus, who became a disciple of Jesus Christ, and conversed with him; others conjecture that it was a forgery towards the close of the third century by some zealous believer, who observing that there had been appeals made by the Christians of the former age, to the Acts of Pilate, but that such Acts could not be produced, imagined it would be of service to Christianity to fabricate and publish this Gospel; as it would both confirm the Christians under persecution, and convince the Heathens of the truth of the Christian religion.
2nd Maccabees is a deuterocanonical book which recounts the persecution of Jews under King Antiochus IV Epiphanes and the Maccabean Revolt against him. Painting by Pierre Paul Rubens, 1634.
Book of Baruch, ancient text purportedly written by Baruch, secretary and friend of Jeremiah, the Old Testament prophet. The text is still extant in Greek and in several translations from Greek into Latin, Syriac, Coptic, Ethiopic, and other languages. The Book of Baruch is apocryphal to the Hebrew and Protestant canons but was incorporated in the Septuagint and was included in the Old Testament for Roman Catholics. The work is a compilation of several authors and is the only work among the apocrypha that was consciously modeled after the prophetic writings of the Old Testament.
1 Esdras is the ancient Greek Septuagint version of the biblical Book of Ezra in use within the early church, and among many modern Christians with varying degrees of canonicity. 1 Esdras is substantially similar to the standard Hebrew version of Ezra–Nehemiah, with the passages specific to the career of Nehemiah removed or re-attributed to Ezra, and some additional material.
The Book of Obadiah is a book of the Bible whose authorship is attributed to Obadiah, a prophet who lived in the Assyrian Period. Obadiah is one of the Twelve Minor Prophets in the final section of Nevi'im, the second main division of the Hebrew Bible.
The Book of Tobit, also known as the Book of Tobias, is a 3rd or early 2nd century BC Jewish work describing how God tests the faithful, responds to prayers, and protects the covenant community.
The Epistle of Jude is the penultimate book of the New Testament as well as the Christian Bible. It is traditionally attributed to Jude, brother of James the Just, and thus possibly a brother of Jesus as well. Jude is a short epistle written in Koine Greek.
The Book of Judith is a deuterocanonical book included in the Septuagint and the Catholic and Eastern Orthodox Christian Old Testament of the Bible but excluded from the Hebrew canon and assigned by Protestants to the apocrypha. Judith with the Head of Holofernes – painting by Lucas Cranach the Elder
Being justified freely by his grace through the redemption that is in Christ Jesus: Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus. Romans 3:24-26
The Book of Habakkuk is the eighth book of the 12 minor prophets of the Bible. It is attributed to the prophet Habakkuk, and was probably composed in the late 7th century BC. The original text was written in the Hebrew language.
The Epistle to Philemon is one of the books of the Christian New Testament. It is a prison letter, authored by Paul the Apostle (the opening verse also mentions Timothy), to Philemon, a leader in the Colossian church. It deals with the themes of forgiveness and reconciliation.
The Second and Third Epistle of John are books of the New Testament attributed to John the Evangelist, traditionally thought to be the author of the Gospel of John (though this is disputed). Most modern scholars believe this is not John the Apostle, but in general there is no consensus as to the identity of this person or group.
The Book of Zephaniah is the ninth of the Twelve Minor Prophets of the Old Testament and Tanakh, preceded by the Book of Habakkuk and followed by the Book of Haggai. Zephaniah means "Yahweh has hidden/protected," or "Yahweh hides".
Being justified freely by his grace through the redemption that is in Christ Jesus: Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus. Romans 3:24-26
The Story of Ahikar, folktale of Babylonian or Persian origin, about a wise and moral man who supposedly served as one of the chief counselors of Sennacherib, king of Assyria (704–681 bc). Like the biblical Job, Ahikar was a prototype of the just man whose righteousness was sorely tested and ultimately rewarded by God.
This document summarizes the teachings of a father to his children. It discusses physiology and living righteously. The father teaches his children about the human body and how God created everything for good purposes. He encourages them to do good works with faith in God and avoid sinful acts. The father warns his children against following the examples of Sodom and Gomorrah, who were destroyed by God for their wickedness. He assures his children that if they obey God, they will be protected from harm.
The seventh son of Jacob and Bilhah. The jealous one. He counsels against anger saying that "it giveth peculiar vision." This is a notable thesis on anger.
The Epistle of Ignatius to the Philadelphians is an epistle attributed to Ignatius of Antioch, a second-century bishop of Antioch, and addressed to the church in Philadelphia of Asia Minor. It was written during Ignatius' transport from Antioch to his execution in Rome.
The Prayer of Azariah and the accompanying Song of the Three Young Men form part of chapter three and embellish the story of Hananiah, Mishael, and Azariah, three young Jewish men who were bound and thrown into a fiery furnace for defying Nebuchadrezzar’s order to worship an idol.
Although this Gospel is, by some among the learned, supposed to have been really written by Nicodemus, who became a disciple of Jesus Christ, and conversed with him; others conjecture that it was a forgery towards the close of the third century by some zealous believer, who observing that there had been appeals made by the Christians of the former age, to the Acts of Pilate, but that such Acts could not be produced, imagined it would be of service to Christianity to fabricate and publish this Gospel; as it would both confirm the Christians under persecution, and convince the Heathens of the truth of the Christian religion.
2nd Maccabees is a deuterocanonical book which recounts the persecution of Jews under King Antiochus IV Epiphanes and the Maccabean Revolt against him. Painting by Pierre Paul Rubens, 1634.
Book of Baruch, ancient text purportedly written by Baruch, secretary and friend of Jeremiah, the Old Testament prophet. The text is still extant in Greek and in several translations from Greek into Latin, Syriac, Coptic, Ethiopic, and other languages. The Book of Baruch is apocryphal to the Hebrew and Protestant canons but was incorporated in the Septuagint and was included in the Old Testament for Roman Catholics. The work is a compilation of several authors and is the only work among the apocrypha that was consciously modeled after the prophetic writings of the Old Testament.
1 Esdras is the ancient Greek Septuagint version of the biblical Book of Ezra in use within the early church, and among many modern Christians with varying degrees of canonicity. 1 Esdras is substantially similar to the standard Hebrew version of Ezra–Nehemiah, with the passages specific to the career of Nehemiah removed or re-attributed to Ezra, and some additional material.
The Book of Obadiah is a book of the Bible whose authorship is attributed to Obadiah, a prophet who lived in the Assyrian Period. Obadiah is one of the Twelve Minor Prophets in the final section of Nevi'im, the second main division of the Hebrew Bible.
The Book of Tobit, also known as the Book of Tobias, is a 3rd or early 2nd century BC Jewish work describing how God tests the faithful, responds to prayers, and protects the covenant community.
The Epistle of Jude is the penultimate book of the New Testament as well as the Christian Bible. It is traditionally attributed to Jude, brother of James the Just, and thus possibly a brother of Jesus as well. Jude is a short epistle written in Koine Greek.
The Book of Judith is a deuterocanonical book included in the Septuagint and the Catholic and Eastern Orthodox Christian Old Testament of the Bible but excluded from the Hebrew canon and assigned by Protestants to the apocrypha. Judith with the Head of Holofernes – painting by Lucas Cranach the Elder
Being justified freely by his grace through the redemption that is in Christ Jesus: Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus. Romans 3:24-26
The Book of Habakkuk is the eighth book of the 12 minor prophets of the Bible. It is attributed to the prophet Habakkuk, and was probably composed in the late 7th century BC. The original text was written in the Hebrew language.
The Epistle to Philemon is one of the books of the Christian New Testament. It is a prison letter, authored by Paul the Apostle (the opening verse also mentions Timothy), to Philemon, a leader in the Colossian church. It deals with the themes of forgiveness and reconciliation.
The Second and Third Epistle of John are books of the New Testament attributed to John the Evangelist, traditionally thought to be the author of the Gospel of John (though this is disputed). Most modern scholars believe this is not John the Apostle, but in general there is no consensus as to the identity of this person or group.
The Book of Zephaniah is the ninth of the Twelve Minor Prophets of the Old Testament and Tanakh, preceded by the Book of Habakkuk and followed by the Book of Haggai. Zephaniah means "Yahweh has hidden/protected," or "Yahweh hides".
Being justified freely by his grace through the redemption that is in Christ Jesus: Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus. Romans 3:24-26
The Story of Ahikar, folktale of Babylonian or Persian origin, about a wise and moral man who supposedly served as one of the chief counselors of Sennacherib, king of Assyria (704–681 bc). Like the biblical Job, Ahikar was a prototype of the just man whose righteousness was sorely tested and ultimately rewarded by God.
The Story of Ahikar, folktale of Babylonian or Persian origin, about a wise and moral man who supposedly served as one of the chief counselors of Sennacherib, king of Assyria (704–681 bc). Like the biblical Job, Ahikar was a prototype of the just man whose righteousness was sorely tested and ultimately rewarded by God.
The Story of Ahikar, folktale of Babylonian or Persian origin, about a wise and moral man who supposedly served as one of the chief counselors of Sennacherib, king of Assyria (704–681 bc). Like the biblical Job, Ahikar was a prototype of the just man whose righteousness was sorely tested and ultimately rewarded by God.
The Story of Ahikar, folktale of Babylonian or Persian origin, about a wise and moral man who supposedly served as one of the chief counselors of Sennacherib, king of Assyria (704–681 bc). Like the biblical Job, Ahikar was a prototype of the just man whose righteousness was sorely tested and ultimately rewarded by God.
The Book of Chronicles is a book in the Hebrew Bible, found as two books in the Christian Old Testament. Chronicles is the final book of the Hebrew Bible, concluding the third section of the Jewish Tanakh, the Ketuvim.
The Story of Ahikar, folktale of Babylonian or Persian origin, about a wise and moral man who supposedly served as one of the chief counselors of Sennacherib, king of Assyria (704–681 bc). Like the biblical Job, Ahikar was a prototype of the just man whose righteousness was sorely tested and ultimately rewarded by God.
The Story of Ahikar, folktale of Babylonian or Persian origin, about a wise and moral man who supposedly served as one of the chief counselors of Sennacherib, king of Assyria (704–681 bc). Like the biblical Job, Ahikar was a prototype of the just man whose righteousness was sorely tested and ultimately rewarded by God.
Being justified freely by his grace through the redemption that is in Christ Jesus: Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus. Romans 3:24-26
The Story of Ahikar, folktale of Babylonian or Persian origin, about a wise and moral man who supposedly served as one of the chief counselors of Sennacherib, king of Assyria (704–681 bc). Like the biblical Job, Ahikar was a prototype of the just man whose righteousness was sorely tested and ultimately rewarded by God.
The Story of Ahikar, folktale of Babylonian or Persian origin, about a wise and moral man who supposedly served as one of the chief counselors of Sennacherib, king of Assyria (704–681 bc). Like the biblical Job, Ahikar was a prototype of the just man whose righteousness was sorely tested and ultimately rewarded by God.
Being justified freely by his grace through the redemption that is in Christ Jesus: Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus. Romans 3:24-26
Being justified freely by his grace through the redemption that is in Christ Jesus: Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus. Romans 3:24-26
The Story of Ahikar, folktale of Babylonian or Persian origin, about a wise and moral man who supposedly served as one of the chief counselors of Sennacherib, king of Assyria (704–681 bc). Like the biblical Job, Ahikar was a prototype of the just man whose righteousness was sorely tested and ultimately rewarded by God.
The Story of Ahikar, folktale of Babylonian or Persian origin, about a wise and moral man who supposedly served as one of the chief counselors of Sennacherib, king of Assyria (704–681 bc). Like the biblical Job, Ahikar was a prototype of the just man whose righteousness was sorely tested and ultimately rewarded by God.
The Book of Kings is a book in the Hebrew Bible, found as two books in the Old Testament of the Christian Bible. It concludes the Deuteronomistic history, a history of ancient Israel also including the books of Joshua, Judges, and Samuel.
More from Filipino Tracts and Literature Society Inc. (20)
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Lesson 12 - The Blessed Hope: The Mark of the Christian.pptxCelso Napoleon
Lesson 12 - The Blessed Hope: The Mark of the Christian
SBS – Sunday Bible School
Adult Bible Lessons 2nd quarter 2024 CPAD
MAGAZINE: THE CAREER THAT IS PROPOSED TO US: The Path of Salvation, Holiness and Perseverance to Reach Heaven
Commentator: Pastor Osiel Gomes
Presentation: Missionary Celso Napoleon
Renewed in Grace
2nd issue of Volume 15. A magazine in urdu language mainly based on spiritual treatment and learning. Many topics on ISLAM, SUFISM, SOCIAL PROBLEMS, SELF HELP, PSYCHOLOGY, HEALTH, SPIRITUAL TREATMENT, Ruqya etc.A very useful magazine for everyone.
The Book of Revelation, filled with symbolic and apocalyptic imagery, presents one of its most striking visions in Revelation 9:3-12—the locust army. Understanding the significance of this locust army provides insight into the broader themes of divine judgment, protection, and the ultimate triumph of God’s will as depicted in Revelation.
Introduction
Mantra Yoga is an exact science. "Mananat trayate iti mantrah- by the Manana (constant thinking or recollection) of which one is protected or is released from the round of births and deaths, is Mantra." That is called Mantra by the meditation (Manana) on which the Jiva or the individual soul attains freedom from sin, enjoyment in heaven and final liberation, and by the aid of which it attains in full the fourfold fruit (Chaturvarga), i.e., Dharma, Artha, Kama and Moksha. A Mantra is so called because it is achieved by the mental process.
God calls us to a journey of worshiping Him. In this journey you will encounter different obstacles and derailments that will want to sway you from worshiping God. You got to be intentional in breaking the barriers staged on your way of worship in order to offer God acceptable worship.
Heartfulness Magazine - June 2024 (Volume 9, Issue 6)heartfulness
Dear readers,
This month we continue with more inspiring talks from the Global Spirituality Mahotsav that was held from March 14 to 17, 2024, at Kanha Shanti Vanam.
We hear from Daaji on lifestyle and yoga in honor of International Day of Yoga, June 21, 2024. We also hear from Professor Bhavani Rao, Dean at Amrita Vishwa Vidyapeetham University, on spirituality in action, the Venerable BhikkuSanghasena on how to be an ambassador for compassion, Dr. Tony Nader on the Maharishi Effect, Swami Mukundananda on the crossroads of modernization, Tejinder Kaur Basra on the purpose of work, the Venerable GesheDorjiDamdul on the psychology of peace, the Rt. Hon. Patricia Scotland, KC, Secretary-General of the Commonwealth, on how we are all related, and world-renowned violinist KumareshRajagopalan on the uplifting mysteries of music.
Dr. Prasad Veluthanar shares an Ayurvedic perspective on treating autism, Dr. IchakAdizes helps us navigate disagreements at work, Sravan Banda celebrates World Environment Day by sharing some tips on land restoration, and Sara Bubber tells our children another inspiring story and challenges them with some fun facts and riddles.
Happy reading,
The editors
Lucid Dreaming: Understanding the Risks and Benefits
The ability to control one's dreams or for the dreamer to be aware that he or she is dreaming. This process, called lucid dreaming, has some potential risks as well as many fascinating benefits. However, many people are hesitant to try it initially for fear of the potential dangers. This article aims to clarify these concerns by exploring both the risks and benefits of lucid dreaming.
The Benefits of Lucid Dreaming
Lucid dreaming allows a person to take control of their dream world, helping them overcome their fears and eliminate nightmares. This technique is particularly useful for mental health. By taking control of their dreams, individuals can face challenging scenarios in a controlled environment, which can help reduce anxiety and increase self-confidence.
Addressing Common Concerns
Physical Harm in Dreams Lucid dreaming is fundamentally safe. In a lucid dream, everything is a creation of your mind. Therefore, nothing in the dream can physically harm you. Despite the vividness and realness of the dream experience, it remains entirely within your mental landscape, posing no physical danger.
Mental Health Risks Concerns about developing PTSD or other mental illnesses from lucid dreaming are unfounded. As soon as you wake up, it's clear that the events experienced in the dream were not real. On the contrary, lucid dreaming is often seen as a therapeutic tool for conditions like PTSD, as it allows individuals to reframe and manage their thoughts.
Potential Risks of Lucid Dreaming
While generally safe, lucid dreaming does come with a few risks as well:
Mixing Dream Memories with Reality Long-term lucid dreamers might occasionally confuse dream memories with real ones, creating false memories. This issue is rare and preventable by maintaining a dream journal and avoiding lucid dreaming about real-life people or places too frequently.
Escapism Using lucid dreaming to escape reality can be problematic if it interferes with your daily life. While it is sometimes beneficial to escape and relieve the stress of reality, relying on lucid dreaming for happiness can hinder personal growth and productivity.
Feeling Tired After Lucid Dreaming Some people report feeling tired after lucid dreaming. This tiredness is not due to the dreams themselves but often results from not getting enough sleep or using techniques that disrupt sleep patterns. Taking breaks and ensuring adequate sleep can prevent this.
Mental Exhaustion Lucid dreaming can be mentally taxing if practiced excessively without breaks. It’s important to balance lucid dreaming with regular sleep to avoid mental fatigue.
Lucid dreaming is safe and beneficial if done with caution. It has many benefits, such as overcoming fear and improving mental health, and minimal risks. There are many resources and tutorials available for those interested in trying it.
Tales of This and Another Life - Chapters.pdfMashaL38
This book is one of the best of the translated ones, for it has a warning character for all those who find themselves in the experience of material life. Irmão X provides a shrewd way of describing the subtleties and weaknesses that can jeopardize our intentions, making us more attentive and vigilant by providing us with his wise pages, reminding us between the lines of the Master's words: "Pray and watch."
Lição 12: João 15 a 17 – O Espírito Santo e a Oração Sacerdotal | 2° Trimestr...OmarBarrezueta1
Esta lição é uma oportunidade para discutirmos um assunto multo mal interpretado no contexto cristão, que é o fato de algumas pessoas pensarem que o conhecer Jesus é ter a nossa vida mudada em todas as áreas, como se Deus tivesse o dever de transportar-nos deste mundo para um outro mundo onde muitas coisas maravilhosas que desejamos seriam reais. No entanto, a nossa fé não nos tira do mundo após nos convertermos; ao invés disso, permanecemos vivendo sob as mesmas circunstâncias. O propósito de Deus não é nos tirar do mundo, mas nos livrar das ações do maligno (Jo 17.15), Sendo assim, a vida eterna não significa estar fora da realidade deste mundo, mas conhecer o único Deus verdadeiro (Jo 17.3).
Unleash your spiritual growth journey as a truth-seeker!
Learn More:
👉https://tkg.tf/4D
Tracking "The Blessing" - Christianity · Spiritual Growth · Success
Do you ever feel like your Bible highlighting isn't quite enough to ignite lasting spiritual growth? Have you struggled to retain key takeaways from your Bible study sessions?
Discover how living in 4D can transform your highlighting into a strategic tool for spiritual development.
Learn More:
👉https://tkg.tf/4D
In this video, you'll gain insights on:
How highlighting key verses and themes can enhance memory and retention of Scripture (we see a few key ones, here!)
Studies have shown that highlighting can significantly improve information recall. Highlighting key points visually reinforces them in your mind, leading to better long-term memory.
How to personalize your Bible study through strategic highlighting. Don't just highlight everything!
This video will teach you how to strategically highlight based on what resonates with you, focusing on central themes, recurring ideas, or connections between different passages.
Watch More:
👉https://tkg.tf/4D
How connecting highlighted passages can reveal deeper biblical truths. By highlighting these connections, you can see the bigger picture and uncover the underlying messages within Scripture.
By the end of this video, you'll be equipped to unlock the hidden potential within your highlighted Bible and embark on a transformative spiritual growth journey! Don't forget to like and subscribe for more inspiring content on deepening your faith.
Note: For Christians seeking to enrich their Bible study and deepen their faith, as well as any other spiritual seeker of truth and growth.
Learn More:
👉https://tkg.tf/4D
"Lift off" by Pastor Mark Behr at North Athens Baptist ChurchJurgenFinch
23 June 2024
Morning Service at North Athens Baptist Church Athens, Michigan
“Lift Off” by Pastor Mark Behr
Scriptures: Luke 24:50-53; Acts 1:6-11.
We are a small country Church in Athens Michigan who loves to reach out to others with the love of God. We worship an Awesome God who loves the whole world and wants everyone to see and understand what He has done for us. (1 Corinthians 15:1-4) We hope you are encouraging by our Sunday Morning sermon videos. If you are ever in the area, please feel free to attend our Sunday Morning Services at North Athens Baptist Church 2020 M Drive South, Athens, Michigan. If you have any question and would like to talk to Pastor Mark, or have prayer request please call the church at (269) 729-553
Sunday School: 9:30 a.m.
Morning Service: 10:45 a.m.
Full Morning Service on Facebook Live at: https://www.facebook.com/groups/nabc2020athensmichigan
Sermon Only Live on YouTube at: https://www.youtube.com/@NABC2020AthensMI
Sermon Only Audio of Morning Sermon at: https://soundcloud.com/user-591083416
Astronism, Cosmism and Cosmodeism: the space religions espousing the doctrine...Cometan
This lecture created by Brandon Taylorian (aka Cometan) specially for the CESNUR Conference held Bordeaux in June 2024 provides a brief introduction to the legacy of religious and philosophical thought that Astronism emerges from, namely the discourse on transcension started assuredly by the Cosmists in Russia in the mid-to-late nineteenth century and then carried on and developed by Mordecai Nessyahu in Cosmodeism in the twentieth century. Cometan also then provides some detail on his story in founding Astronism in the early twenty-first century from 2013 along with details on the central Astronist doctrine of transcension. Finally, the lecture concludes with some contributions made by space religions and space philosophy and their influences on various cultural facets in art, literature and film.
Astronism, Cosmism and Cosmodeism: the space religions espousing the doctrine...
Tongan - Susanna.pdf
1.
2. VAHE 1
1 Naʻe nofo ai ha tangata ʻi Pāpilone, naʻe ui ko
Iotama:
2 Pea naʻá ne maʻu ha uaifi, ʻa ia ko hono hingoá ko
Sūsana, ko e ʻofefine ʻo Chelcias, ko ha fefine
hoihoifua ʻaupito, pea ko e taha naʻe manavahē ki he
ʻEikí.
3 Naʻe angatonu foki mo ʻene ongomātuʻá pea
akonekina hona ʻofefiné ʻo fakatatau ki he fono ʻa
Mōsesé.
4 Ko ʻeni ko ha tangata koloaʻia lahi ʻa Iosai, pea naʻe
ʻi ai ʻene ngoue fakaʻofoʻofa ʻo kau ki hono falé: pea
naʻá ne fakaʻaongaʻi kiate ia ʻa e kau Siú; koeʻuhi he
naʻa ne anga fakaʻeiʻeiki ange ʻi he niʻihi kehe kotoa
pe.
5 ʻI he taʻu tatau pē naʻe fili ai ha toko ua ʻo e kakai
ʻo e kuonga muʻá ke hoko ko e kau fakamaau, hangē
ko e folofola ʻa e ʻEikí, naʻe haʻu ʻa e faiangahalá mei
Papilone mei he kau fakamaau ʻo e kuonga muʻá, ʻa ia
naʻe hangē naʻá ne puleʻi ʻa e kakaí.
6 Naʻe tauhi ʻe kinautolu ni ʻa e meʻa lahi ʻi he fale ʻo
Iopiimi: pea naʻe haʻu kiate kinautolu ʻa kinautolu
kotoa pē naʻe ʻi ai hanau suti ʻi he fonó.
7 ʻI he mavahe atu ʻa e kakaí he hoʻatā mālié, naʻe
ʻalu ʻa Sūsana ki he ngoue hono husepānití ke ʻalu ʻo
ʻeveʻeva.
8 Pea naʻe mamata ʻa e ongo ʻeletaá ki heʻene ʻalu ʻi
he ʻaho kotoa pē ʻo ʻeveʻeva; koeʻuhí ke ake ʻenau
holi koví kiate ia.
9 Pea naʻa nau fakakeheʻi honau ʻatamai ʻonautolú, ʻo
nau tafoki mei honau matá, koeʻuhí ke ʻoua naʻa nau
sio ki he langí, pe manatuʻi ʻa e ngaahi fakamaau
totonu.
10 Pea fuʻu naʻá na kafo fakatouʻosi ʻi heʻene ʻofá, ka
naʻá na manavahē ke toe fakahā ʻene mamahí.
11 He naʻa nau mā ke fakahā ʻa ʻenau holi koví, pea
naʻa nau loto ke fai kiate ia.
12 Ka naʻa nau siofi faivelenga ia mei he ʻaho ki he
ʻaho.
13 Pea pehē ʻe he taha ki he tokotahá, Tau ō ʻeni ki
ʻapi: he ko e taimi maʻu meʻatokoni efiafí ia.
14 Pea ʻi heʻenau hū ki tuʻá, naʻa nau māvae mo e
toko taha, pea nau toe foki mai ki he potu pē ko iá;
pea hili ʻenau feʻekeʻaki ʻiate kinautolu ʻa e ʻuhingá,
naʻa nau fakahā ʻa ʻenau ngaahi holi koví: pea na fili
leva ha taimi ke na fakataha ai, ʻo ka na ka ʻilo ia
tokotaha pē.
15 Pea naʻe tō ia ki tuʻa, ʻi heʻena mamata ʻi ha taimi
feʻunga, naʻá ne hū atu ʻo hangē naʻe ʻi muʻa ʻi ha
ongo kaunanga pē ʻe toko ua, pea naʻá ne fakaʻamu ke
ne fufulu ia ʻi he ngoué: he naʻe vela.
16 Pea naʻe ʻikai ke ʻi ai ha sino ai ka ko e ongo
ʻeletaá pē, ʻa ia naʻá na toitoi, ʻo mamata kiate ia.
17 Pea pehē ʻe ia ki heʻene kaunanga, ʻOmi kiate au
ha lolo mo e ngaahi foʻi pulu, pea tāpuniʻi ʻa e matapā
ʻo e ngoué, koeʻuhí ke u lava ʻo fufulu au.
18 Pea naʻá na fai ʻa e meʻa naʻá ne fekau kiate
kinauá, mo tāpuniʻi ʻa e ngaahi matapā ʻo e ngoué,
peá na hū ki tuʻa ʻi he ngaahi matapā fakapulipulí ke
ʻomi ʻa e ngaahi meʻa kuó ne fekau kiate kinauá: ka
naʻe ʻikai te na sio ki he ongo ʻeletaá, koeʻuhí he naʻe
toitoi kinaua.
19 Pea ʻi he ʻalu atu ʻa e kaunanga, naʻe tuʻu hake ʻa e
ongo kaumatuʻa, ʻo lele kiate ia, ʻo pehe,
20 Vakai, kuo tāpuni ʻa e ngaahi matapā ʻo e ngoué,
ke ʻoua naʻa lava ʻe ha tangata ʻo mamata kiate
kimaua, pea ʻokú ma ʻofa ʻiate koe; ko ia loto kiate
kimautolu, pea loi fakataha mo kimautolu.
21 Kapau ʻe ʻikai te ke loto ki ai, te mau fakamoʻoni
kiate koe, naʻe ʻiate koe ʻa e talavoú: pea ko ia naʻá ke
fekauʻi ai hoʻo kaunanga meiate koé.
22 Naʻe māpuhoi leva ʻa Sūsana, ʻo ne pehē, ʻOku ou
tuʻu ʻi he potu kotoa pē: he kapau te u fai ʻa e meʻá ni,
ko e mate ia kiate au: pea kapau ʻe ʻikai te u fai ia ʻe
ʻikai te u hao mei ho nimá.
23 ʻOku lelei ange kiate au ke u tō ki ho nimá ʻo ʻikai
fai ia, ʻi haʻaku faiangahala ʻi he ʻao ʻo e ʻEikí.
24 Naʻe kalanga leʻo lahi ʻa Sūsana ʻi he leʻo lahi: pea
naʻe kalanga ʻa e ongo ʻeletaá kiate ia.
25 Hili iá naʻá ne lele ʻo fakaava ʻa e matapā ʻo e
ngoué.
26 Ko ia ʻi he fanongo ʻa e kau tamaioʻeiki ʻo e falé ki
he kalanga ʻi he ngoué, naʻa nau fakatovave atu ʻi he
matapā ʻo e fonuapulú ke vakai pe ko e hā ʻa e meʻa
naʻe fai kiate iá.
27 Ka ʻi he ʻosi fakahā ʻe he kaumātuʻá ʻenau meʻá,
naʻe mā ʻaupito ʻa e kau tamaioʻeikí: he naʻe teʻeki ai
pē ke ʻi ai ha lipooti pehē naʻe fai ʻe Sūsana.
28 Pea naʻe hoko ʻo pehē ʻi he ʻaho hono hokó, ʻi he
fakataha mai ʻa e kakaí ki hono husepāniti ko
Iotamamí, naʻe fonu foki mo e ongo ʻeletaá ʻi he
fakakaukau toko uangofulu kia Sūsana ke tāmateʻi ia;
29 Pea ne pehe ʻi he ʻao ʻo e kakai, ʻave ʻa Susana, ko
e ʻofefine ʻo Chelcias, ko e uaifi ʻo Joacim. Pea ko ia
naʻa nau fekau atu.
30 Ko ia naʻá ne haʻu mo ʻene tamaí mo e faʻeé, mo
ʻene fānaú, mo hono kāingá kotoa.
31 Ko e fefine pelepelengesi ʻaupito ʻa Sūsana, pea
naʻe fakaʻofoʻofa ke vakai ki ai.
32 Pea naʻe fekau ʻe he kau tangata fai angahalá ni ke
fakaʻatā hono matá, (he naʻe ʻufiʻufi ia) koeʻuhí ke
fakafonu ʻa kinautolu ʻaki hono fakaʻofoʻofá.
33 Ko ia naʻe tangi hono ngaahi kaungāmeʻá mo
kinautolu kotoa pē naʻe mamata ki heʻene leá.
34 Pea toki tuʻu hake ʻa e ongo ʻeletaá ʻi he
lotolotonga ʻo e kakaí, ʻo hilifaki hona nimá ki hono
ʻulú.
35 Pea naʻá ne tangi ʻo hanga hake ki he langí: he
naʻe falala hono lotó ki he ʻEikí.
36 Pea pehē ʻe he ongo faifekaú, ʻI heʻema hū toko
taha ki he ngoué, naʻe hū mai ʻa e fefiné ni mo ha
kaunanga ʻe toko ua, ʻo tāpuniʻi ʻa e matapā ʻo e
ngoué, ʻo fekau ʻa e kaunanga ke nau ʻalu.
3. 37 Naʻe haʻu kiate ia ha talavou, ʻa ia naʻe toitoi, ʻo
tokoto mo ia.
38 Pea naʻá ma lele atu kiate kinaua, ʻa ia naʻe tuʻu ʻi
he tuliki ʻo e ngoué, ʻi heʻema mamata ki he fai
angahalá ni.
39 Pea ʻi heʻema mamata fakataha kiate kinauá, naʻe
ʻikai ke ma lava ʻo puke ʻa e tangatá: he naʻe mālohi
ange ia ʻiate kimaua, peá ne fakaava ʻa e matapaá, ʻo
puna ki tuʻa.
40 Ka ʻi heʻema ʻave ʻa e fefiné ni, naʻá ma fehuʻi
ange pe ko hai ʻa e talavoú, ka naʻe ʻikai ke ne talamai
kiate kimaua: ʻOkú ma fakamoʻoniʻi ʻa e ngaahi meʻá
ni.
41 Pea naʻe tui ʻa e fakatahaʻangá kiate kinautolu ʻo
hangē ko e kaumātuʻa mo e kau fakamaau ʻo e kakaí:
ko ia naʻa nau tukuakiʻi ia ke mate.
42 Pea kalanga leʻo lahi ʻa Sūsana ʻo pehē, ʻE ʻOtua
taʻengata, ʻokú ne ʻafioʻi ʻa e ngaahi meʻa liló, mo ʻilo
ʻa e meʻa kotoa pē ki muʻa ʻi he teʻeki ai ke nau ʻi aí:
43 ʻOkú ke ʻiloʻi kuo nau fai ha fakamoʻoni loi kiate
au, pea vakai, kuo pau ke u mate; ka naʻe ʻikai ke u
teitei fai ha ngaahi meʻa hange ko ia kuo fai ʻe he kau
tangata ni kiate au.
44 Pea naʻe fanongo ʻa e ʻEikí ki hono leʻó.
45 Ko ia ʻ i he taimi naʻe tākiekina ai ia ke tāmateʻí,
naʻe fokotuʻu hake ai ʻ e he ʻ Eikí ʻ a e laumālie
māʻoniʻoni ʻ o ha talavou ʻ a ia ko hono hingoá ko
Taniela:
46 ʻA ia naʻe kalanga leʻo lahi, ʻOku ou ʻataʻata mei
he toto ʻo e fefine ni.
47 Pea tafoki atu ʻa e kakaí kotoa pē kiate ia, ʻo nau
pehē, Ko e hā ʻa e ʻuhinga ʻo e ngaahi lea ko ʻeni kuó
ke leaʻakí?
48 Ko ia naʻá ne tuʻu ʻi honau lotolotongá ʻo pehē, ʻA
kimoutolu ʻa e kau vale pehē, ʻa kimoutolu ʻa e
ngaahi foha ʻo ʻIsilelí, ko ia kuo mou fakahalaiaʻi ha
ʻofefine ʻo ʻIsileli taʻeʻilo pe ʻilo ki he moʻoní?
49 Toe foki ki he potu ʻo e fakamāú: he kuo nau fai ʻa
e fakamoʻoni loi ʻo talatalaakiʻi ia.
50 Ko ia naʻe toe tafoki fakavavevave ai ʻa e kakai
kotoa pē, pea pehē ʻe he kaumātuʻá kiate ia, Haʻu, ʻo
nofo hifo ʻi homau lotolotongá, ʻo fakahā ia kiate
kimautolu, he kuo tuku ʻe he ʻOtuá kiate koe ʻa e
ngeia ʻo ha kaumātuʻa.
51 Pea pehē ʻe Taniela kiate kinaua, Tuku ʻa e ongo
meʻá ni ʻo mamaʻo ʻaupito mei he taha, pea te u
sivisiviʻi kinaua.
52 Pea hili hono tuku hifo ʻa kinautolu ʻiate kinautolú,
naʻá ne ui ha taha ʻo kinautolu, ʻo ne pehē ange kiate
ia, ʻOiauē ʻa koe ʻoku fakaʻau ʻo motuʻa ʻi he fai
angahalá, ko ʻeni kuo hoko mai ʻa hoʻo ngaahi
angahala ʻa ia naʻá ke fai ki muʻá ki he māmá.
53 He kuo ke fai ʻa e fakamaau loi pea kuo ke
fakahalaiaʻi ʻa e kau taʻehalaia pea kuo ke tukuange ʻa
e halaia; ʻOku folofola ʻa e ʻEiki, Ke ʻoua naʻa ke
tamateʻi ʻa kinautolu ʻoku taʻehalaia mo maʻoniʻoni.
54 Ko ʻeni, kapau kuó ke mamata ki ai, tala mai kiate
au, Ko e fē ʻa e fuʻu ʻakau naʻá ke mamata ki ai ʻokú
na feohi fakatahá? Ko hai naʻá ne tali mai, ʻI he lalo
vaʻakau.
55 Pea pehē ʻe Taniela, Sai ʻaupito; kuo ke loi ʻo
fakafepakiʻi ʻa e ʻulu ʻoʻou; he naʻa mo ʻeni foki kuo
maʻu ʻe he ʻāngelo ʻa e ʻOtuá ʻa e tautea ʻa e ʻOtuá ke
tuʻusi ʻa kinautolu ʻo ua.
56 Ko ia naʻá ne tuku ia ki he tafaʻakí, peá ne fekau
ke ʻomi ʻa e tokotaha ko eé, ʻo ne pehē kiate ia, ʻE
hako ʻo Kēnani, kae ʻikai mei Siuta, kuo kākaaʻi koe
ʻe he hoihoifua, pea kuo fakakeheʻi ʻe he holi koví ʻa
ho lotó.
57 Kuo mou fai pehe ki he ngaahi ʻofefine ʻo ʻIsileli,
pea ko e meʻa ʻi heʻenau manavahe kiate kimoutolu:
ka naʻe ʻikai ke fai ʻe he ʻofefine ʻo Siuta ʻa hoʻomou
fai angahala.
58 Ko ia ke ke talamai kiate au, Ko e hā ʻa e fuʻu
ʻakau naʻá ke fakatahaʻi ai kinauá? Ko hai naʻa ne tali,
ʻi ha lalo ʻakau holm.
59 Pea toki pehē ange ʻe Taniela kiate ia, ʻIo; kuó ke
loi foki ki ho ʻulu ʻoʻoú: he ʻoku tatali ʻa e ʻāngelo ʻa
e ʻOtuá ʻaki ʻa e heletā ke tuʻusi ʻa koe ʻo ua, koeʻuhí
ke ne fakaʻauha koe.
60 Naʻe kalanga leʻo lahi ai ʻa e fakatahaʻangá kotoa,
ʻo fakamālō ki he ʻOtuá, ʻa ia ʻokú ne fakamoʻui ʻa
kinautolu ʻoku falala kiate iá.
61 Pea naʻá na tuʻu hake ke tauʻi ʻa e ongo ʻeletaá, he
kuo fakahalaiaʻi kinaua ʻe Taniela ʻaki hona ngutú ʻa
e fakamoʻoni loi:
62 Pea fakatatau ki he fono ʻa Mosese naʻa nau fai
kiate kinautolu ʻi he faʻahinga meʻa pehe ʻo hange ko
ia naʻa nau fakataumuʻa ke fai ki honau kaungaʻapi:
pea nau tamateʻi ʻa kinautolu. Ko ia naʻe fakahaofi ai
ʻa e toto taʻehalaiá ʻi he ʻaho tatau pē.
63 Ko ia naʻe fakahīkihikiʻi ai ʻe Chelcias mo hono
uaifí ʻa e ʻOtuá koeʻuhí ko hona ʻofefine ko Sūsana,
mo Iotama hono husepānití, mo e kotoa ʻo e kāingá,
koeʻuhí he naʻe ʻikai ha taʻefaitotonu ʻe maʻu ʻiate ia.
64 Talu mei he ʻaho ko iá mo e ongoongo lahi ʻa
Taniela ʻi he ʻao ʻo e kakaí.