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haggishlyhagging · 11 months

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“Miriam Kramnick (1978) is one of the few commentators on Wollstonecraft who outlines the nature of the ridicule she was subjected to and the significance of this form of sexual harassment. Wollstonecraft was the recipient of 'barely printable insults', states Kramnick. ‘Her own contemporaries called her a shameless wanton, a "hyena in petticoats", a "philosophizing serpent" or wrote jibing epigrams in the Anti-Jacobin Review, like

For Mary verily would wear the breeches

God help poor silly men for such usurping b…..s

Twentieth-century readers have called her an archetypal castrating female, "God's angry woman", a man hater whose feminist crusade was inspired by nothing more than a hopeless, incurable affliction — penis envy’ (ibid., p. 7).

Even feminists have been careful about associating with her and: ‘The name "Wollstonecraft", once considered synonymous with the destruction of all sacred virtues, disowned by the feminist movement as it marched for votes or pressed for admission to universities, became an obscure reference indeed’ (ibid., p. 8). When women sought to convince men that they were honourable, respectable, and deserving of equal representation in the institutions men had created for themselves, there was little room for Wollstonecraft, who had challenged those institutions and who had gained a ‘reputation.’

Like many of the reviews of Aphra Behn, some of the reviews of Wollstonecraft's work and life, on her death, were vicious. Her work should be read, declared the Historical Magazine (1799), ‘with disgust by any female who has any pretensions to delicacy; with detestation by everyone attached to the interests of religion and morality, and with indignation by anyone who might feel any regard for the unhappy woman, whose frailties should have been buried in oblivion’ (vol. I, p. 34). This was about as far as critics could go in the pre-Freudian days, but once he had made his priceless contribution, the attack on women who did not conform to the precepts dictated by men assumed a new and greater ferocity.

‘Mary Wollstonecraft was an extreme neurotic of a compulsive type,' argue Ferdinand Lundberg and Marynia Farnham (1959) in Modern Woman: The Lost Sex. Out of her illness arose the ideology of feminism, which was to express the feelings of so many women in years to come. Unconsciously ... Mary and the feminists wanted ... to turn on men and injure them.... Underneath her aggressive writings, Mary was a masochist like her mother, as indeed all the leading feminist theorists were in fact.... By behaving as she did Mary indicated.... that she was unconsciously seeking to deprive the male of his power, to castrate him. It came out in her round scolding of men. The feminists have ever since symbolically slain their fathers by verbally consigning all men to perdition as monsters' (pp. 159-61). Really?

With the framework formulated by Freud, it again became easy to ridicule and harass women who developed any analysis of patriarchy, to dismiss them without having to refute their ideas. The scientific dogma took over from the religious dogma which had been seriously discredited (by women like Wollstonecraft) and both these male-decreed belief systems have been used ruthlessly against individual women and against women collectively. In her own day Mary Wollstonecraft was maligned for her moral sickness; with the advent of Freud it was her mental sickness. The principle is the same and it was a principle that Wollstonecraft herself identified and discredited - the principle that if women do not cheerfully confine themselves to the place to which men have relegated them, then there is something wrong with the women rather than the place they are expected to occupy. Mary Wollstonecraft understood that women would continue to be perceived as abnormal while the limited experience of men was treated as the sum total of human experience. One of her main protests was that men did not know how the world looked to women and, while they insisted that it looked no different from the way it looked to men, women were without space to discuss, share and confirm their feelings and ideas. And in this, Wollstonecraft is one of a long line of women who have come to understand the significance of male power to name the world and to say what is and what is not important, valuable, and ‘logical’.”

-Dale Spender, Women of Ideas and What Men Have Done to Them

#dale spender #mary wollstonecraft #female oppression #female erasure #womens history #early feminism #feminist history

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zealctry · 1 month

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Over the years, the way I viewed and portrayed Hidan’s religion has evolved drastically (welp, it’s been over a decade now, so it was inevitable), so I thought I’d write a small update concerning key elements and fundamental principles, in no particular order.

1. Indoctrination. In all verses, Hidan’s relationship with Jashinism is based on cult-like brainwashing indoctrination and a direct result of purposefully-inflicted trauma. There was no cute pamphlet and deep conversation that led to a voluntary and effortless change in mindset. In all verses, Hidan’s introduction to and acceptance of Jashinism is a result of prolonged and relentless, physical and psychological torture that lead him to believe that pain is god and worship and that death is a blessing (and highly desirable). Dude was literally experimented on when he wasn’t even an adult. (also, he lives with PTSD every single day and doesn’t even know/understand the concept. would be highly offended by it, too.

2. Isolation. Jashinism is highly isolatory and its belief system, in essence, serves to cut the practitioner away from any other potential associations, be they social circles, spheres of influence, or emotional entanglements of any sort (all of which may potentially threaten its principles). By setting the practitioner apart from others, it reinforces its own dogma (can’t be challenged if there are no possibilities for that challenge to even happen, you know).

Whilst not dissing other religious practices, it highly discourages emotional attachments to other people. . .. including other practitioners of the same faith (you’re not allowed to trauma-bond, my pals, lest you suddenly have an epiphany and decide to revolt). You grow attached to another human being, either platonically or romantically? You gotta kill them – kill thy neighbourand all that. On the surface, this is the highest level of sacrifice you can possibly offer Jashin: what you most love. Deeper still, you’re basically further isolating yourself from others by either avoiding connections beyond the superficial (a very Hidan-esque thing! he’s quite sociable and pleasant, but he’s one of those people whom you realize you spent time with but don’t really know-know at all) or brutally severing them once they’re formed (also known as slaughter and human sacrifice!).

3. Jashinism & Suffering. Similar to Buddhism, a precept of Jashinism is that (unenlightened) life consists of inevitable suffering. Birth is suffering. Aging is suffering. Sickness if suffering. Despair, pain, grief, attachment, desire is suffering. However, the release from suffering, in Jashinism, is death.

4. Pain is pure and good and grounding and leads to enlightenment. You should be thankful to and praise your pain.

5. Hidan doesn’t believe he is the bad guy. He doesn’t get his kicks out of just mindlessly skewering people (or himself, see the point above). In fact, he believes he is The Bestest Boi, and that his raison d’etre is holy and useful and good. He has surrendered his own death in order to serve humanity and Jashin, and bring enlightenment and, ultimately, death upon others. In that sense, he selflessly gifts his death to others. He’s such a good boi, Jashin loves him.

6. Immortality. Hidan believes that he will be allowed to die only when he has accomplished all the tasks set out for him, and all of Jashin’s demands (he only has a loose idea of what these are, btw). He strives towards this goal. He’s not afraid of dying, but welcomes it. In the same breath, he doesn’t believe that anyone cankill him. . . .. except his god. Death is his fun lil’ treat and the carrot Jashin dangles at the end of the rope for him, so to speak.

7. Jashinism has many symbols and associations (as well as associated practices). A vague visual post can be found here.

8. Jashinism is absolutist in some of its commandments, but it is not monotheistic. Hidan will look at you oddly if you were to preach a monotheistic doctrine to him, or even insinuate it. He mayserve Jashin, but he does not acknowledge Jashin as the only deity to exist (and, in fact, Hidan will pray at various shrines and holds all faiths in high some regard). Fundamentally, Hidan’s belief system is a mixture of Shinto, Buddhism, and Christianity principles/themes. I won’t really elaborate here, as if would take pages, but to understand Hidan’s beliefs, you must have some understanding of Shinto (a large part of his practices and beliefs revolve around it.)

In modern verses, Hidan’s parents are “born again” Christians. As a result, he is both well-versed in Christianity and, as a direct result of his upbringing,disdains it/holds it in contempt.

9. Jashism tag.

#✧. ┊ ― ᴊᴀsʜɪɴɪsᴍ. ( holy. holy. holy. )#about tag tbt.#( to be updated whenever I want to add stuff. )

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mahayanapilgrim · 3 months

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20 Important Suttas in the Pali Canon - 04

7 Cakkavati Sutta

Cakkavati Sutta is the only sutta in the Pali Canon in which the Buddha predicts the future birth and appearance of Buddha Metteya (Maitreya). While innumerable Buddhas and bodhisattvas are mentioned in the Mahayana sutras, Buddha Metteya is the only Buddha that has been mentioned by Shakyamuni Buddha in the Pali Canon.

In this sutta, the Buddha also teaches about the true meaning of long life, beauty, happiness, wealth, and strength.

One of the most famous quotes found in this sutta is:

"Monks, live with yourself as your island, yourself as your refuge, with nothing else as your refuge. Live with the Dhamma as your island, the Dhamma as your refuge, with nothing else as your refuge."

8 Samadhi Sutta

Samadhi Sutta is about the four concentration (jhana) that will result in the four benefits: pleasant abiding in the here and now, attainment of knowledge and vision, mindfulness and alertness, and the ending of the effluents (rebirth).

Another related sutta is Samadhanga Sutta, a discourse on five-factored noble right concentration (jhana) and the spiritual benefits of upon mastering meditation.

# 9 Mahanama Sutta

Mahanama Sutta is a sutta on the ways of a lay Buddhist.

The Buddha expounds the teaching of taking refuge in the Triple Gem and Five Precepts. Another related sutta is Dhammika Sutta.

"Venerable sir, in what way is one a lay follower?"

"Mahanama, inasmuch as one has gone to the Buddha for refuge, has gone to the Dhamma for refuge, has gone to the Sangha for refuge; in that way, Mahanama, one is a lay follower." - Mahanama Sutta

10 Upanisa Sutta

Upanisa Sutta is the discourse on Dependent Origination which is also known as Dependent Co-arising, or Twelve-linked Chains of Causation. Dependent Origination is a teaching of the process of life which involves birth, aging, illness, and death - a process that has its anchor upon the Law of Cause and Effect.

#buddha #buddhist #buddhism #dharma #sangha #mahayana #zen #milarepa #tibetan buddhism #thich nhat hanh

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pamphletstoinspire · 2 months

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Commentary on the Holy Gospel of Jesus Christ according to St. Mark – Chapter 10

St. Mark, the disciple and interpreter of St. Peter (as noted by St. Jerome.) according to what he heard from St. Peter himself, wrote at Rome a brief Gospel at the request of the Brethren (fellow Christians), about ten years after our Lord's Ascension; which when St. Peter had heard, he approved of it, and with his authority he published it to the Church to be read. Baronius and others maintain, that the original was written in Latin: but the more general opinion is that the Evangelist wrote it in Greek.

First, Christ abolishes the bill of divorce and declares sacred the original permanence of indissoluble marriage. Second (v. 13), He calls the little children to Himself and blesses them. Third (v. 17), He advises the rich young man seeking salvation to renounce his riches and to follow Him a poor man; he is saddened and refuses; hence Christ teaches that it is difficult for a rich man to be saved. Peter, then, declaring that he and his companions have renounced riches so as to follow Christ, asks for a reward, and receives from Christ the promise of a hundred-fold reward and eternal life. Fourth (v. 32), He says that He is going up to Jerusalem to His cross and death; then to James and John, who ask for the first places in His kingdom, He offers the chalice of suffering, and teaches that they and others must flee ambition and strive for humility. Finally (v. 46), He restores sight to blind Bartimeus.

And rising up from thence, he cometh into the coasts of Judea beyond the Jordan: and the multitudes flock to him again. And as he was accustomed, he taught them again. 2 And the Pharisees coming to him asked him: Is it lawful for a man to put away his wife? Tempting him. 3 But he answering, saith to them: What did Moses command you? 4 Who said: Moses permitted to write a bill of divorce, and to put her away. 5 To whom Jesus answering, said: Because of the hardness of your heart he wrote you that precept. 6 But from the beginning of the creation, God made them male and female. 7 For this cause a man shall leave his father and mother; and shall cleave to his wife. 8 And they two shall be in one flesh. Therefore now they are not two, but one flesh. 9 What therefore God hath joined together, let not man put asunder. 10 And in the house again his disciples asked him concerning the same thing. 11 And he saith to them: Whosoever shall put away his wife and marry another, committeth adultery against her. 12 And if the wife shall put away her husband, and be married to another, she committeth adultery. 13 And they brought to him young children, that he might touch them. And the disciples rebuked them that brought them. 14 Whom when Jesus saw, he was much displeased, and saith to them: Suffer the little children to come unto me, and forbid them not; for of such is the kingdom of God. 15 Amen I say to you, whosoever shall not receive the kingdom of God as a little child, shall not enter into it. 16 And embracing them, and laying his hands upon them, he blessed them. 17 And when he was gone forth into the way, a certain man running up and kneeling before him, asked him, Good Master, what shall I do that I may receive life everlasting? 18 And Jesus said to him, Why callest thou me good? None is good but one, that is God. 19 Thou knowest the commandments: Do not commit adultery, do not kill, do not steal, bear not false witness, do no fraud, honor thy father and mother. 20 But he answering, said to him: Master, all these things I have observed from my youth. 21 And Jesus looking on him, loved him, and said to him: One thing is wanting unto thee: go, sell whatsoever thou hast, and give to the poor, and thou shalt have treasure in heaven; and come, follow me. 22 Who being struck sad at that saying, went away sorrowful: for he had great possessions. 23 And Jesus looking round about, saith to his disciples: How hardly shall they that have riches, enter into the kingdom of God!

24 And the disciples were astonished at his words. But Jesus again answering, saith to them: Children, how hard is it for them that trust in riches, to enter into the kingdom of God? 25 It is easier for a camel to pass through the eye of a needle, than for a rich man to enter into the kingdom of God. 26 Who wondered the more, saying among themselves: Who then can be saved? 27 And Jesus looking on them, saith: With men it is impossible; but not with God: for all things are possible with God. 28 And Peter began to say unto him: Behold, we have left all things, and have followed thee. 29 Jesus answering, said: Amen I say to you, there is no man who hath left house or brethren, or sisters, or father, or mother, or children, or lands, for my sake and for the gospel, 30 Who shall not receive an hundred times as much, now in this time; houses, and brethren, and sisters, and mothers, and children, and lands, with persecutions: and in the world to come life everlasting. 31 But many that are first, shall be last: and the last, first. 32 And they were in the way going up to Jerusalem: and Jesus went before them, and they were astonished; and following were afraid. And taking again the twelve, he began to tell them the things that should befall him. 33 Saying: Behold we go up to Jerusalem, and the Son of man shall be betrayed to the chief priests, and to the scribes and ancients, and they shall condemn him to death, and shall deliver him to the Gentiles. 34 And they shall mock him, and spit on him, and scourge him, and kill him: and the third day he shall rise again. 35 And James and John the sons of Zebedee, come to him, saying: Master, we desire that whatsoever we shall ask, thou wouldst do it for us: 36 But he said to them: What would you that I should do for you? 37 And they said: Grant to us, that we may sit, one on thy right hand, and the other on thy left hand, in thy glory. 38 And Jesus said to them: You know not what you ask. Can you drink of the chalice that I drink of: or be baptized with the baptism wherewith I am baptized? 39 But they said to him: We can. And Jesus saith to them: You shall indeed drink of the chalice that I drink of: and with the baptism wherewith I am baptized, you shall be baptized. 40 But to sit on my right hand, or on my left, is not mine to give to you, but to them for whom it is prepared. 41 And the ten hearing it, began to be much displeased at James and John. 42 But Jesus calling them, saith to them: You know that they who seem to rule over the Gentiles, lord it over them: and their princes have power over them. 43 But it is not so among you: but whosoever will be greater, shall be your minister. 44 And whosoever will be first among you, shall be the servant of all. 45 For the Son of man also is not come to be ministered unto, but to minister, and to give his life a redemption for many. 46 And they came to Jericho: and as he went out of Jericho, with his disciples, and a very great multitude, Bartimeus the blind man, the son of Timeus, sat by the way side begging. 47 Who when he had heard, that it was Jesus of Nazareth, began to cry out, and to say: Jesus Son of David, have mercy on me. 48 And many rebuked him, that he might hold his peace; but he cried a great deal the more: Son of David, have mercy on me. 49 And Jesus, standing still, commanded him to be called. And they call the blind man, saying to him: Be of better comfort: arise, he calleth thee. 50 Who casting off his garment leaped up, and came to him. 51 And Jesus answering, said to him: What wilt thou that I should do to thee? And the blind man said to him: Rabboni, that I may see.

52 And Jesus saith to him: Go thy way, thy faith hath made thee whole. And immediately he saw, and followed him in the way.

Commentary: Saint Mark - Chapter 10

Verse 21. And Jesus looking on him, with a sweet, benign and tender countenance, loved him. That is, He showed him marks of His love, taking his hand, nodding and smiling at him, embracing and kissing him. And said to him: One thing is wanting unto thee. The Arabic interpolates: “And said to him: Dost thou want to become perfect? One thing is wanting unto thee, etc.,” namely, for the perfection of a holy and evangelical life.

Follow me. The Greek adds, “Taking up thy cross.” Hence the Syriac has: “Take thy cross, and come after me.” Arabic, “Come, follow Me, and carry the cross.”

Verse 24. Children. The Syriac has, “My sons.” By His tender form of addressing them He softens the hardness of the matter, as one who loves them most dearly, like his own children; and as such He would tell them the truth sincerely, and persuade them to renounce riches as an obstacle to salvation.

That trust in riches. For rich men trust in their riches more than in God, according to the saying in Proverbs 10:15, The substance of a rich man is the city of his strength. With difficulty, therefore, are they saved, because salvation cometh only from God. Hence those who wish to be saved must put their trust in God, and must ask and wait for salvation from Him, as the poor do. For inasmuch as they have no riches in which to trust, they are forced to place all their hopes in God, according to the words of Psalm 13:6, You have confounded the counsel of the poor man, but the Lord is his hope. Therefore, if rich men wish to be saved, let them turn their hope, their heart, their love from riches, and fix them upon God.

Verse 30. Who shall not receive an hundred times as much, now in this time; houses, and brethren, etc., with persecutions. I have explained this hundred-fold at Matthew 19:29. Mark here adds that it shall be repaid with persecutions. The Arabic has, “in tribulations." The meaning is: “Let him who has relinquished his possessions and friends for the love of Christ, and is set in the midst of persecutions, and is encompassed by them on every side, be faithful. For there will not be wanting a hundred, that is, very many, who will aid and cherish him, as brothers, fathers, and mothers.” So S. Jerome, S. Bede, Franz Lucas, Emmanuel Sa, and Vatablus.

This is added because in persecutions the believer especially needs the help and assistance of others. Also, because this is a rare and marvellous thing, that in persecution, when a man is wont to be left destitute of help and friends, and when all, through fear of danger, withdraw themselves from him, those who follow Christ experience the exact contrary, and find a hundred, i.e., very many to help them.

Again, the expression with persecutions may be taken thus: that persecutions and tribulations undergone or faced for Christ’s sake are part of the reward which shall be given to those who follow Christ, together with the hundred-fold. For to suffer for Christ is a great gift of God, as the Apostle teaches (Philip. 2:19). Thus Jansen, Emmanuel Sa and others.

Verse 32. They were in the way (from Jericho), going up to Jerusalem, to Christ’s imminent crucifixion and death, as He had predicted. And Jesus went before them. He eagerly afforded Himself as a guide along the way to the frightened Apostles, who shrank from Jerusalem, because they knew that Jesus was there sought for by the princes to be put to death. Indeed, a decree had been made to that effect by their great council, the Sanhedrin (John 11:52). Whence it follows:

And they were astonished, and following, were afraid. That is, they timidly followed Jesus. In Arabic, “and they, astonished, followed him, fearing.” In Greek, ἐθαµβοῦντο, i.e., they were astonished with great fear and dread. The imminent danger of death, says Bede, was the cause of their fear and dread. They were amazed that Christ with so prompt and resolute a mind should bring Himself and His disciples into such open peril of death. They were afraid lest they might suffer and be put to death on account of Christ.

Verse 38. Or be baptized with the baptism wherewith I am baptized. Christ calls His passsion a baptism, because He was to be evidently immersed and drowned in it, according to what David says of himself, but much more of Christ in Psalm 68:2-3, Save me, O God; for the waters (of tribulations) are come in even unto my soul. I stick fast in the mire of the deep, and there is no sure standing (place on which I might stand): I am come into the depth of the sea, and a tempest hath overwhelmed me. (See commentary on Matthew 20:22.)

Verse 42. You know that they who seem to rule over the Gentiles lord it over them. In Greek κατακυριεύουσιν αὐτῶν, i.e., domineer over them, or against them. For who seem, the Greek is οἱ δοκοῦντες, i.e., who please themselves, and rejoice in ruling and dominating. For none rule more imperiously and harshly than those who delight in ruling and commanding. Whence the Arabic translates, “they who think themselves princes of the people are their lords,” i.e., they exercise, as it were, a tyrannical domination over them.

Verse 46. Bartimeus, the son of Timeus. Syriac, “Timeus, the son of Timeus”; Arabic, “Bartimeus, son of Timeus.” This blind man, then, was called as though by a proper name, Bartimeus, i.e., the son of Timeus, just as Bartholomew means son of Ptolemy (Matth. 10:3). The same man was called also by the same name as his father Timeus. Timeus was the name of that Pythagorean philosopher who wrote the life of Pythagoras. Plato wrote a dialogue entitled “Timeus,” because it deals with nature and the universe and its parts, especially with man, subjects in which that Pythagorean philosopher Timaeus was quite an expert. Hence Plato introduced him as one of the interlocutors in this dialogue.

Moreover, Bartimeus is interpreted by Pagnini in three ways (in Nomin. Hebraicis). The first is from S. Jerome, to the effect that Bartimeus means the blind son, or the son of blindness. He says that it is a Syriac name, but corrupted; strictly speaking it should be Barsemia or Barsameus. Bar is son, semaia—blindness. The second opinion is that it means the son of honor, as if compounded and conflated from the Syriac bar, a son, and the Greek τιµή, “honor.” Hence that Pythagorean philosopher was called Timeus, that is, “honorable” on account of his knowledge. So, too, this blind man, in following Christ, was worthy of honor and praise.

The third is, that it means the son of the admirer, or admirable grain, or admirable purity. For this was what the blind man received from Christ. For being illuminated in body, he was far more illuminated in his soul. For bar means “son” or “wheat,” or “purity”; tamah is “to admire.”

Verse 52. And followed him in the way. Morally, the Gloss says: Let us consider the way in which He goeth, and follow Him by humility and labors. The way is that of which He saith, I am the way, the truth, and the life. This is “the narrow way,” which leads to the heights of Jerusalem and Bethany, to the Mount of Olives, which is the mount of light and consolation; yea, which leads to Sion and the heavenly Jerusalem. The blind man, therefore, sees and follows, for he who rightly understands the life of Christ ought to follow and imitate it by his works.

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#gospel of mark #st mark

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yoga-onion · 2 years

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The Quest for Buddhism (67)

Early Buddhism and the disciples

Ten Principal Disciples No. 8: Foremost in Buddhsit Precepts

Upali was one of the 10 principal disciples (Ref) of the Buddha. Among the direct disciples, he was the most knowledgeable in the precepts, and played a central role in the project of compiling the monastic discipline (Skt: vinaya) on the First Buddhist Council, after the Buddha's death.

According to early Buddhist texts, he was from a Shudra, the lowest caste in India, and was formerly the barber to the princes of the Shakya tribe (Ref2) at Kapilavastu. He was made a senior disciple of the later ordained monks of noble birth, according to the order in which they were ordained, by the Buddha, who rejected the class system.

Upali had a dwelling place in Vaishali, a commercial city with a thriving trade and commerce, called Valikarama. He once asked the Buddha for leave to withdraw in the forest and lead a life in solitude. The Buddha refused, however, and told him that such a life was not for everyone. It was assumed that he Buddha wanted Upāli to learn both meditation and Buddhist doctrine, and a life in the forest would have provided him with only the former. The texts state that the Buddha himself taught the vinaya (monastic discipline) to Upali.

During the First Council, Upali received the important role of reciting the vinaya, for which he is mostly known.

This was one of the examples of the Buddha's revolutionary teaching at the time that "there is essentially no class in human beings".

As the teachings of Buddha, his disciples and Buddhism spread throughout the world, thousands of years later, discrimination and killings continue. In order to change this reality, we need to grasp the facts and review the teachings of Buddha and many other pioneers.

Furthermore, it is important to remember that equality is not necessarily a reversal of positions.

仏教の探求 (67)

初期仏教と弟子たち

十大弟子その八: 優波離 (うぱり、梵: ウパーリ) 〜持律第一(じりつだいいち)

ウパーリは、十大弟子（参照）の一人あり、直弟子の中でも戒律に最も精通していたことから持律第一と称せられ、釈迦入滅後の第一結集では戒律編纂事業の中心を担った。

初期の仏典によると、彼はインドのカーストで下層のシュードラの出身で、カピラ城で釈迦族（参照2）の王子たちの理髪師だったが、階級制度を否定する釈迦により、出家した順番通りに、後で出家した貴族出身の僧の先輩弟子とされた。

ウパーリは、通商貿易が盛んな商業都市、毘舎離 (びしゃり、梵: ヴァイシャーリー)にヴァーリカーラーマという住居を構えていた。彼はかつてブッダに、森に引きこもって孤独な生活を送る許可を求めた。しかし、ブッダはそれを拒否し、そのような生き方は誰にでもできるものではないと告げた。ブッダはウパーリに瞑想と仏教の教義の両方を学んでほしかったのであり、森での生活では前者しか学べなかったのである。釈迦はウパーリに自ら戒律(梵: ヴィアナ)を教えたと書かれている。

第一結集では、ウパーリは、戒律(梵: ヴィアナ)の読誦という重要な役割を担った。

「本来人間に階級などない」という当時としては革命的なブッダの教えが示された事例の一つである。

お釈迦様とその弟子たち、そして仏教の教えが世界中に広まった数千年後にも、差別や殺戮は続いています。この現実を変えるためにも、私たちは事実を把握し、お釈迦様をはじめとする多くの先駆者の教えを見直す必要があります。

さらには、平等とは必ずしも立場の逆転ではないと言うことも忘れてはならないのではないでしょうか。

#upali #10 principle desciples #buddha #buddhism #vinaya #vaishali #barber #caste #class #discrimination #buddha dharma #history #philosophy #nature #art

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basicsofislam · 7 months

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ISLAM 101: ALMS AND CHARITY: VIRTUES OF ZAKAT: Part 8

ZAKAT BRINGS ONE CLOSER TO GOD

The minimum amount of zakat and its specific places of disbursement have unequivocally been delineated in the Qur’an. The person, through zakat, enters a perennially blissful path, attaining proximity to God, an aspect eloquently illustrated in the following Hadith Qudsi (the wording is the Prophet’s, but the meaning belongs to God):

My servant cannot draw near Me with a more pleasant act than performing obligatory deeds. With supererogatory deeds, he will come so close to Me that I will become fond of him. And once I become fond of him, I will be his ears that hear, eyes that see, hands that seize and feet that walk. If he beseeches Me, I will grant his wish. If he seeks refuge in Me, I will protect him.

Zakat, a deed of distinguished virtue, elevates a person spiritually to a position of closer proximity to God, through the development of admirable traits, mainly generosity, and benevolence. As understood from several hadiths of the Noble Prophet (upon whom be peace), generosity carries a person away from vices, thus taking him closer to God. “The generous is close to God, to paradise, and to society and distant from hell. The miser is remote from God and from society and close to hell. A generous ignorant is closer to God than an educated miser.”

Generosity is essentially a reverberation of Jawad, one of the Beautiful Names of God, which means “The Ultimate Generous.” The degree of one’s success in imitating these Divine Names determines the degree of benefit attained on his behalf. It is precisely mentioned in one hadith, “God is Jawadand loves generosity; and as much as He is fond of morality, He equally despises immorality.”

TOTALITY IN WORSHIP

Islam, as a system, is an undividable whole, and it is founded on five principles of which an absence of any renders Islam obsolete. Only in the greater part of the Meccan Period, which was rather a time of transition, were the followers exempt from performing certain deeds; however, one must recall the pervasive characteristic of this period where believers were granted time for the pillars of faith to profoundly sink in their hearts. In other words, there was a psychological training in preparation for the major tasks to come. Nevertheless, after a firmly ensconced belief in God was successfully achieved, true adherents—whose numbers grew steadily at an astounding rate—considered not even a trivial compromise with regards to upholding and observing all of these pillars.

These five cornerstones of Islam are enunciated by the Prophet (upon whom be peace) in the following manner:

Islam is constructed on five foundations: “Bearing witness that there is no deity but God and Muhammad is the Messenger of God, establishing salat, giving zakat, hajj and the fasting of Ramadan.

In another Hadith, the Messenger of God unequivocally declares:

I have been commanded to strive against humankind until they concede that there is no deity but God and Muhammad is His Messenger, establish salat, pay zakat. Once they perform accordingly, they will have salvaged, from me, their lives and properties, excluding the rights of Islam, and their judgment is with God.

A sharp contrast emerges when the precepts of this hadith are compared with the events that took place during the era of Abu Bakr—hence the source of inspiration for Abu Bakr’s uncompromising attitude against those who denied zakat as their obligation even so soon after the death of the Prophet (upon whom be peace).

All of these five pillars are inextricably intertwined with one another and the full, intended benefits of Islam are only received upon the application, if strength permits, of all of them. Once they are known and understood, the denial of one or more of these essential principles divulges, in fact, a problem in faith.

WHAT IS THE GENERAL VALUE GIVEN TO ZAKAT IN ISLAM?

The Qur’an advises us to perform salat, the zakat of our bodies, with utmost gracefulness, elegance, and precision, while we are instructed to offer zakat from that which God has benevolently bestowed on us in order to achieve social peace and bliss. To spend what God has given us, as commanded by Him, constitutes full acceptance of the ethic of God. Indubitably, God will spare those who have fully embraced Him, and ultimately will reward them accordingly.

Zakat is one of the five pillars upon which Islam is built. Without the presence of these pillars, it is impossible to even describe Islam. The Noble Messenger, as narrated, had forbidden his commanders to launch military campaigns in territories where the Adhan (the call for prayer) is heard, a practice confirming their religious status as believers. The subsequent policy of the first caliph Abu Bakr, in taking arms against whoever denied zakat, regardless of their submissiveness of other pillars like salat and sawm (fasting), is entirely in concordance with the spirit of Islam and further emphasizes the enormous magnitude and importance of zakat.

In the Qur’an, zakat is incessantly mentioned alongside with salat, as an explicit reference to the miraculous spiritual ascension achieved by humankind through prayer, which is further completed with a marvelous blessing that springs forth from almsgiving. In this way, the material is granted eternity in a world of mortality, an aspect highlighted in the Qur’an:

Establish salat and pay zakat. Whatever good you send beforehand for yourselves you will find it with God. (Baqara 2:110)

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roman-catholic-mass-readings · 5 months

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20th November >> Mass Readings (Except USA)

Monday, Thirty Third Week in Ordinary Time

(Liturgical Colour: Green: A (1))

First Reading 1 Maccabees 1:10-15,41-43,54-57,62-64 The persecution of Antiochus Epiphanes.

There grew a sinful offshoot, Antiochus Epiphanes, son of King Antiochus; once a hostage in Rome, he became king in the one hundred and thirty-seventh year of the kingdom of the Greeks. It was then that there emerged from Israel a set of renegades who led many people astray. ‘Come,’ they said ‘let us reach an understanding with the pagans surrounding us, for since we separated ourselves from them many misfortunes have overtaken us.’ This proposal proved acceptable, and a number of the people eagerly approached the king, who authorised them to practise the pagan observances. So they built a gymnasium in Jerusalem, such as the pagans have, disguised their circumcision, and abandoned the holy covenant, submitting to the heathen rule as willing slaves of impiety.

Then the king issued a proclamation to his whole kingdom that all were to become a single people, each renouncing his particular customs. All the pagans conformed to the king’s decree, and many Israelites chose to accept his religion, sacrificing to idols and profaning the sabbath. The king erected the abomination of desolation above the altar; and altars were built in the surrounding towns of Judah and incense offered at the doors of houses and in the streets. Any books of the Law that came to light were torn up and burned. Whenever anyone was discovered possessing a copy of the covenant or practising the Law, the king’s decree sentenced him to death.

Yet there were many in Israel who stood firm and found the courage to refuse unclean food. They chose death rather than contamination by such fare or profanation of the holy covenant, and they were executed. It was a dreadful wrath that visited Israel.

The Word of the Lord

R/ Thanks be to God.

Responsorial Psalm Psalm 118(119):53,61,134,150,155,158

R/ Give me life, O Lord, and I will do your will.

I am seized with indignation at the wicked who forsake your law. Though the nets of the wicked ensnared me I remembered your law.

R/ Give me life, O Lord, and I will do your will.

Redeem me from man’s oppression and I will keep your precepts. Those who harm me unjustly draw near; they are far from your law.

R/ Give me life, O Lord, and I will do your will.

Salvation is far from the wicked who are heedless of your statutes. I look at the faithless with disgust; they ignore your promise.

R/ Give me life, O Lord, and I will do your will.

Gospel Acclamation John 8:12

Alleluia, alleluia! I am the light of the world, says the Lord; anyone who follows me will have the light of life. Alleluia!

Gospel Luke 18:35-43 'Son of David, have pity on me'.

As Jesus drew near to Jericho there was a blind man sitting at the side of the road begging. When he heard the crowd going past he asked what it was all about, and they told him that Jesus the Nazarene was passing by. So he called out, ‘Jesus, Son of David, have pity on me.’ The people in front scolded him and told him to keep quiet, but he shouted all the louder, ‘Son of David, have pity on me.’ Jesus stopped and ordered them to bring the man to him, and when he came up, asked him, ‘What do you want me to do for you?’ ‘Sir,’ he replied ‘let me see again.’ Jesus said to him, ‘Receive your sight. Your faith has saved you.’ And instantly his sight returned and he followed him praising God, and all the people who saw it gave praise to God for what had happened.

The Gospel of the Lord

R/ Praise to you, Lord Jesus Christ.

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enlargemycoast3 · 8 months

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This is lengthy, but shows the very life of God can only be known through our spirits for God is spirit.

The Spiritual Life. Read (Romans 8:1-17), (Galatians 5:13-26) We can be saved, but yet not spiritual. Anything outside of living by and in accordance with the spirit becomes a life of religious works produced by the flesh which is always against the things of God and will lead to ( spiritual death). We can have the spirit of Christ within us by believing on Him and yet never follow after Him, His word, His precepts, His commands. Our works though good, will be works produced from our flesh(from a carnal mind, one that is not renewed by the word and living accordingly) and will not remain (John 15). We want fruit produced by the spirit which only comes from a life led by the spirit. When we have truly made Jesus the Lord of our lives not just savior, we will live lives that are changed according to the nature of Christ and this is a daily walk. Not once saved always saved, but a daily choice is made to follow after the spirit and with a heart that belongs to Christ, we wont sin and the struggle of sin is gone. (1 John 3:6) No one who lives in him keeps on sinning. No one who continues to sin has either seen him or known him).

Choose to follow after the spirit, for this life is eternal and will always remain.

(Matthew 7:16-19) 16 By their fruit you will recognize them. Do people pick grapes from thornbushes, or figs from thistles? 17 Likewise, every good tree bears good fruit, but a bad tree bears bad fruit. 18 A good tree cannot bear bad fruit, and a bad tree cannot bear good fruit. 19 Every tree that does not bear good fruit is cut down and thrown into the fire. 20Thus, by their fruit you will recognize them).

(Romans 8)1Therefore, there is now no condemnation for those who are in Christ Jesus, 2because through Christ Jesus the law of the Spirit who gives life has set you a free from the law of sin and death. 3For what the law was powerless to do because it was weakened by the flesh, b God did by sending his own Son in the likeness of sinful flesh to be a sin offering. c And so he condemned sin in the flesh, 4in order that the righteous requirement of the law might be fully met in us, who do not live according to the flesh but according to the Spirit.

5Those who live according to the flesh have their minds set on what the flesh desires; but those who live in accordance with the Spirit have their minds set on what the Spirit desires. 6The mind governed by the flesh is death, but the mind governed by the Spirit is life and peace. 7The mind governed by the flesh is hostile to God; it does not submit to God’s law, nor can it do so. 8Those who are in the realm of the flesh cannot please God.

9You, however, are not in the realm of the flesh but are in the realm of the Spirit, if indeed the Spirit of God lives in you. And if anyone does not have the Spirit of Christ, they do not belong to Christ. 10But if Christ is in you, then even though your body is subject to death because of sin, the Spirit gives life d because of righteousness. 11And if the Spirit of him who raised Jesus from the dead is living in you, he who raised Christ from the dead will also give life to your mortal bodies because of e his Spirit who lives in you.

12Therefore, brothers and sisters, we have an obligation—but it is not to the flesh, to live according to it. 13For if you live according to the flesh, you will die; but if by the Spirit you put to death the misdeeds of the body, you will live.

14For those who are led by the Spirit of God are the children of God. 15The Spirit you received does not make you slaves, so that you live in fear again; rather, the Spirit you received brought about your adoption to sonship. f And by him we cry, “Abba, g Father.” 16The Spirit himself testifies with our spirit that we are God’s children. 17Now if we are children, then we are heirs—heirs of God and co-heirs with Christ, if indeed we share in his sufferings in order that we may also share in his glory.

(Galatians 13-26) 13You, my brothers and sisters, were called to be free. But do not use your freedom to indulge the flesh a ; rather, serve one another humbly in love. 14For the entire law is fulfilled in keeping this one command: “Love your neighbor as yourself.” b 15If you bite and devour each other, watch out or you will be destroyed by each other.

16So I say, walk by the Spirit, and you will not gratify the desires of the flesh. 17For the flesh desires what is contrary to the Spirit, and the Spirit what is contrary to the flesh. They are in conflict with each other, so that you are not to do whatever c you want. 18But if you are led by the Spirit, you are not under the law.

19The acts of the flesh are obvious: sexual immorality, impurity and debauchery; 20idolatry and witchcraft; hatred, discord, jealousy, fits of rage, selfish ambition, dissensions, factions 21and envy; drunkenness, orgies, and the like. I warn you, as I did before, that those who live like this will not inherit the kingdom of God.

22But the fruit of the Spirit is love, joy, peace, forbearance, kindness, goodness, faithfulness, 23gentleness and self-control. Against such things there is no law. 24Those who belong to Christ Jesus have crucified the flesh with its passions and desires. 25Since we live by the Spirit, let us keep in step with the Spirit. 26Let us not become conceited, provoking and envying each other.

#jesus #life #answers #godlovesyou #love #religion #fruit #spiritual #flesh #carnal mind #renewed mind #the word of god #Bible #christianity #sin #spirit

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yieldfruit · 2 years

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I just found out a girl i follow is "lds" what is that? There is a latter day saint church in my town but are they mormans? Why do people have to be apart of a denomination? it just seems confusing and divisive, isn't there only one bible?

LDS = Latter Day Saints = Mormons.

Mormonism is a cult. Yes, there is only one Bible - the inspired word of God. This is also why Roman Catholicism is so wrong - we are not to add human teaching/"revelation" to Scripture. LDS breakdown:

The following from this link: The Mormon religion (Mormonism), whose followers are known as Mormons and Latter-day Saints (LDS), was founded less than two hundred years ago by a man named Joseph Smith. He claimed to have received a personal visit from God the Father and Jesus Christ (Articles of Faith, p. 35) who told him that all churches and their creeds were an abomination (1 Nephi 13:28; Pearl of Great Price, Joseph Smith – History 1:18, 19). Joseph Smith then set out to "restore true Christianity" and claimed his church to be the “only true church on earth” (Mormon Doctrine, p. 670; 1 Nephi 14:10). The problem with Mormonism is that it contradicts, modifies, and expands on the Bible. Christians do not have a reason to believe that the Bible is untrue or inadequate. To truly believe in and trust God means to believe in His Word, and all Scripture is inspired by God, which means it comes from Him (2 Timothy 3:16).

Mormons believe that there are in fact four sources of divinely inspired words, not just one: 1) the Bible “as far as it is translated correctly” (8th Article of Faith). Which verses are considered incorrectly translated is not always made clear. 2) The Book of Mormon, which was “translated” by Smith and published in 1830. Smith claimed it is the “most correct book” on earth and that a person can get closer to God by following its precepts “than by any other book” (History of the Church 4:461). 3) Doctrine and Covenants, containing a collection of modern revelations regarding the “Church of Jesus Christ as it has been restored.” 4) The Pearl of Great Price, which is considered by Mormons to “clarify” doctrines and teachings that were lost from the Bible (Articles of Faith, p. 182–185) and adds its own information about the earth’s creation.

Mormons believe the following about God: He has not always been the Supreme Being of the universe (Mormon Doctrine, p. 321) but attained that status through righteous living and persistent effort (Teachings of the Prophet Joseph Smith, p. 345). They believe God the Father has a “body of flesh and bones as tangible as man’s” (Doctrine and Covenants 130:22). Brigham Young taught that Adam actually was God and the father of Jesus Christ—although this teaching has been abandoned by modern Mormon leaders.

In contrast, Christians know this about God: there is only one true God (Deuteronomy 6:4; Isaiah 43:10; 44:6–8). He always has existed and always will exist (Deuteronomy 33:27; Psalm 90:2; 1 Timothy 1:17). He was not created but is the Creator (Genesis 1; Psalm 24:1; Isaiah 37:16). He is perfect, and no one else is equal to Him (Psalm 86:8; Isaiah 40:25). God the Father is not a man, nor was He ever (Numbers 23:19; 1 Samuel 15:29; Hosea 11:9). He is Spirit (John 4:24), and Spirit is not made of flesh and bone (Luke 24:39).

Mormons believe that there are different levels or kingdoms in the afterlife: the celestial kingdom, the terrestrial kingdom, the telestial kingdom, and outer darkness (Mormon Doctrine, p. 348). Where mankind will end up depends on what they believe and do in this life (2 Nephi 25:23; Articles of Faith, p.79).

In contrast, the Bible tells us that after death we go to heaven or hell based on whether or not we had faith in Jesus Christ as our Lord and Savior. To be absent from our bodies means, as believers, we are with the Lord (2 Corinthians 5:6–8). Unbelievers are sent to hell or the place of the dead (Luke 16:22–23). When Jesus comes the second time, we will receive resurrected, glorified bodies (1 Corinthians 15:50–54). There will be a new heaven and new earth for believers (Revelation 21:1), and unbelievers will be thrown into an everlasting lake of fire (Revelation 20:11–15). There is no second chance for redemption after death (Hebrews 9:27).

Mormon leaders have taught that Jesus’ incarnation was the result of a physical relationship between God the Father and Mary (Journal of Discourses, vol. 8, p. 115; Mormon Doctrine, p. 547). Mormons believe Jesus is a god, but that any human can also become a god (Doctrine and Covenants 132:20; Teachings of the Prophet Joseph Smith, p. 345–354). Mormonism teaches that salvation can be earned by a combination of faith and good works (LDS Bible Dictionary, p. 697).

Contrary to this, Christians historically have taught that no one can achieve the status of God—only He is holy (1 Samuel 2:2). We can only be made holy in God’s sight through faith in Him (1 Corinthians 1:2). Jesus is the only begotten Son of God (John 3:16), is the only one ever to have lived a sinless life, and now has the highest place of honor in heaven (Hebrews 7:26). Jesus and God are one in essence, Jesus being the only man who existed before physical birth (John 1:1–8; 8:56). Jesus gave Himself to us as a sacrifice, God raised Him from the dead, and one day everyone will confess that Jesus Christ is Lord (Philippians 2:6–11). Jesus tells us it is impossible to get to heaven by our own works and that only by faith in Him is it possible (Matthew 19:26). We all deserve eternal punishment for our sins, but God’s infinite love and grace have allowed us a way out. “For the wages of sin is death, but the gift of God is eternal life in Christ Jesus our Lord” (Romans 6:23).

Clearly, there is only one way to receive salvation and that is to know God and His Son, Jesus (John 17:3). Receiving salvation is not done by works but by faith (Romans 1:17; 3:28). We can receive this gift no matter who we are or what we have done (Romans 3:22). “Salvation is found in no one else, for there is no other name under heaven given to men by which we must be saved” (Acts 4:12).

Although Mormons are usually friendly, loving, and kind people, they are deceived by a false religion that distorts the nature of God, the Person of Jesus Christ, and the means of salvation.

(Editor’s note: many of the references in our articles on Mormonism are Mormon publications, such as Mormon Doctrine, Articles of Faith, Doctrines of Salvation, History of the Church, Doctrine and Covenants, and so forth. Others are from the Book of Mormon itself, e.g., books such as 1 Nephi, 2 Nephi, and Alma.)

#LDS #Mormonism #Mormon #Apologetics #Theology #Bible

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redrobin-detective · 1 year

Note

Hey Red, what actually happened with Eri in TLWA?

*platonically kisses your forehead and brushes back your hair* Lox always coming through for me.

Just a general FYI that I have So Much Background Lore on TLWA verse and will gleefully talk about it at anytime to anyone who shows the slightest interest.

Anyway! I made the decision early on in planning that the Raid arc would fail. The Shie Hassaikai arc was maybe hmm 1-2 months following All Might's (at the time not publicly known) death. Only a dozen people know AM is dead and a handful know about OFA and Izuku being its intended successor. Nighteye reacts to the death poorly and takes it out on Izuku who is NOT invited to his agency. Not to get sidetracked but I also really liked how that disagreement unfurled with Mirio finding out that Nighteye had been grooming him to replace AM and was unhappy Mido was chosen instead. This is what leads to Mirio leaving Nighteye's agency and developing a close, almost brotherly bond with Izuku.

Anywayyy, I needed Nighteye to fail to demonstrate the difference btw him and Izuku in Toshinori's life. Thus, Eri and Chisake get away. It's the first of a many unsuccessful jobs by Nighteye who has lost the heart for it but also, he didn't adapt to the loss of AM, couldn't see the world changing beyond his hero. He retired in disgrace not long after Izuku is named Symbol of Peace in Rise Up.

Gosh I keep getting sidetracked, Eri stayed with Chisake a few more, miserable, painful years. It sad and tragic but Eri eventually learns no one is going to save her so she has to save herself. It takes planning and perfect timing but one day, when Chisake was torturing her as always, he slipped and she was able to permanently rewind him. She flees. In the meantime, Chisake was now devoted all of his time to the quirk destroying bullets recognizing it as the game changer they are. There's now thousands of vials but, with the primary ingredient (Eri) gone, its now a limited supply. A bunch of ineffective, temporary knockoffs flood the market.

Eri is probably about 8ish? And lives rough for a while, she is forced to use her quirk just to survive and stay out of enemy hands. She is eventually taken in by a group of runaway/abandoned kids who band together and protect each other. It was there, through trial, error and practice she finally gets her quirk under control. She is used at first to run chores, to being the distraction as the cute kid to full on participating in petty theft and such to stay alive. She still fears the retribution of the 8 Precepts and doesn't want to go public so she stays in the underground.

She grows up, stronger and more confident but also bitter and jaded that no one helped her. She's against heroes, not in a villain way but in a 'they can't really help anyway'. In between her small crimes, she does little acts of vigilantism here and there, bc she can't stand to see someone mistreated in front of her, will not ignore suffering. On one of these bursts, she runs into the hero Deku, who's just opened his own agency. Queue a messy, several year long back and forth where Izuku tries to help her and she refuses it, untrusting of his intentions.

But she pays attention to the work he does, how he treats people. He even encourages her vigilantism by giving her info on things he legally can't meddle with. She doesn't quite trust him but she does respect him. She is an angry stray cat he can occasionally get to take a few scraps of love out of his hand. He offered her numerous times to get her legally in the system, to foster her and she never can never accept. She is happy, acting in her own capacity for herself. Just knowing that there are heroes out there like him, it gives her a bit more faith in people. She is happy and fiercely loyal to her people. Maybe someday, she'll want the stability of a normal life but for now, answering to no one and working through her own anger and grief through saving others is what she needs.

Her reputation grows, quietly and under the radar as a silent but incredibly effective vigilante who works the areas no one else does. The police are baffled, Deku has no comment on the matter but he does know this teen who is really kind and really powerful who wishes he had been able to save. But in the end while it wasn't okay, she survived and saved her. And now she's doing the same to other lost boys and girls.

#fic: the long way around #I need a verse tag #I have soooooo much dirt and nuance to the whole Nighteye/Mirio/Izuku relationship implosion #Nighteye is so much worse and Mirio nopes tf out #I didn't have the heart to kill Eri #but didnt know what to do with her until I write Dwell #and realized oh she saved herself and now is saving others #but the extra years damaged her #she doesn't trust anyone #but she'll get there #she's like 16 in Dwell #anyway tldr: she escapes (kills) Chisake becomes a thief then a vigilante

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francoiskoch · 9 months

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1689 Confession

Chapter 19 - Of the Law of God

1. God gave to Adam a law of universal obedience written in his heart, and a particular precept of not eating the fruit of the tree of knowledge of good and evil; by which He bound him and all his posterity to personal, entire, exact, and perpetual obedience; promised life upon the fulfilling, and threatened death upon the breach of it, and endued him with power and ability to keep it.

Genesis 1:27; Ecclesiastes 7:29; Romans 10:5; Galatians 3:10,12.

2. The same law that was first written in the heart of man continued to be a perfect rule of righteousness after the fall, and was delivered by God upon Mount Sinai, in ten commandments, and written in two tables, the four first containing our duty towards God, and the other six, our duty to man.

Deuteronomy 10:4; Romans 2:14,15.

3. Besides this law, commonly called moral, God was pleased to give to the people of Israel ceremonial laws, containing several typical ordinances, partly of worship, prefiguring Christ, His graces, actions, sufferings, and benefits; and partly holding forth divers instructions of moral duties, all which ceremonial laws being appointed only to the time of reformation, are, by Jesus Christ the true Messiah and only law-giver, who was furnished with power from the Father for that end abrogated and taken away.

1 Corinthians 5:7; Ephesians 2:14,16; Colossians 2:14,16,17; Hebrews 10:1.

4. To them also He gave sundry judicial laws, which expired together with the state of that people, not obliging any now by virtue of that institution; their general equity only being of moral use.

1 Corinthians 9:8-10.

5. The moral law doth for ever bind all, as well justified persons as others, to the obedience thereof, and that not only in regard of the matter contained in it, but also in respect of the authority of God the Creator, who gave it; neither doth Christ in the Gospel any way dissolve, but much strengthen this obligation.

Matthew 5:17-19; Romans 3:31; Romans 13:8-10; James 2:8,10-12.

6. Although true believers be not under the law as a covenant of works, to be thereby justified or condemned, yet it is of great use to them as well as to others, in that as a rule of life, informing them of the will of God and their duty, it directs and binds them to walk accordingly; discovering also the sinful pollutions of their natures, hearts, and lives, so as examining themselves thereby, they may come to further conviction of, humiliation for, and hatred against, sin; together with a clearer sight of the need they have of Christ and the perfection of His obedience; it is likewise of use to the regenerate to restrain their corruptions, in that it forbids sin; and the threatenings of it serve to shew what even their sins deserve, and what afflictions in this life they may expect for them, although freed from the curse and unallayed rigour thereof. The promises of it likewise shew them God’s approbation of obedience, and what blessings they may expect upon the performance thereof, though not as due to them by the law as a covenant of works; so as man’s doing good and refraining from evil, because the law encourageth to the one and deterreth from the other, is no evidence of his being under the law and not under grace.

Romans 3:20; Romans 6:12-14; Romans 7:7; Romans 8:1; Romans 10:4; Galatians 2:16; 1 Peter 3:8-13.

7. Neither are the aforementioned uses of the law contrary to the grace of the Gospel, but do sweetly comply with it, the Spirit of Christ subduing and enabling the will of man to do that freely and cheerfully which the will of God, revealed in the law, requireth to be done.

Ezekiel 36:27; Galatians 3:21.

#1689 confession #reformed baptist #law #moral law #law of God #ten commandments #ten words

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itsbinghebitch · 1 year

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first lines game

rules: post the first lines of your last 10 fics posted to ao3. (sort by date posted.) if you have less than 10 fics posted, post what you have!

1. no rest for the wicked

“Pete! Over here!”

2. quid pro quo

Rejections had never stopped Gaipa, and the moment Jim was out the door, he grabbed the title deed and left to the bank.

3. in the shape of your dreams

Vegas put it down to the meds: that reality no longer felt like it was supposed to. It was that or the shifting spheres of influence in the family, and that he didn’t want to consider.

4. awake, unequivocally

“Hey Palm,” Nueng’s voice travels in the night.

5. nota bene

The next day Pete woke up alone and uncuffed.

6. partition please

The Millennium Hilton Gala is a yearly auction that the Theerapanyakuls never miss.

7. like a rodeo

Sky had always prided himself in his ability to make good life choices: he’d finished every school year at the top of his class, got into the Faculty of Architecture with distinction.

8. to others, only heaven

It was a few days in at the safehouse that Pete actually escaped.

9. immaculate conception

The night of his father's death, Pete had just won his first boxing championship, and years down the line it would be easy—almost frighteningly so—to retrace the steps of how the former came to happen.

10. thirty spokes share the wheel’s hub

When Lan Wangji was young, one of the most strictly enforced Lan precepts had been rule three hundred forty.

thank you @saturnskyline for the tag!! can’t wait for you post your newest :) further (and no pressure) tagging @sapphicblight @m-a-w-a @smyx @ronandhermy

#tag games #my fic #great thanks to this game i now have to confront my perpetual obsession with traumatized bl twinks #also the fact that i cannot write a chill fic to save my life wbk

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ao3feed-izuku-midoriya · 2 years

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Flowers Gasping Under Rubble

Flowers Gasping Under Rubble by Alien Alibi

Izuku is 4 when he learns that “quirkless” is a bad word. 5 when he learns what a Deku is. 8 when he learns that dreaming only gets you so far. 9 when he realizes a lot of flashy quirks can be replicated if you're smart enough. 10 when his first gadget catches on fire. 11 when his entire world blows up in his face. It his fault, he's a Deku. Deku is 11 when he meets the scarred man. 12 when he makes his first successful gadget. 14 when he goes on his first mission. 16 when the world learns what a Deku is capable of.

OR I push my jinx!deku agenda because no one else was writing it.

Words: 1436, Chapters: 1/?, Language: English

Fandoms: 僕のヒーローアカデミア | Boku no Hero Academia | My Hero Academia

Rating: Teen And Up Audiences

Warnings: Graphic Depictions Of Violence

Categories: Gen

Characters: Midoriya Izuku, Midoriya Inko, Bakugou Katsuki, Sensei | All For One, Shigaraki Tomura | Shimura Tenko, Kurogiri, Dabi | Todoroki Touya, Toga Himiko, Uraraka Ochako, Aizawa Shouta | Eraserhead, Nedzu, Yagi Toshinori | All Might, Original Characters, Class 1-A, League of Villains, Shie Hassaikai | Eight Precepts of Death

Relationships: Midoriya Izuku & Sensei | All For One, Bakugou Katsuki & Midoriya Izuku, League of Villains & Midoriya Izuku

Additional Tags: Quirkless Midoriya Izuku, Quirkless Discrimination, Inventor Midoriya Izuku, Bullied Midoriya Izuku, Midoriya Inko Tries, Minor Character Death, Parental Sensei | All For One, Manipulative Sensei | All For One, Jinx!Deku, Midoriya Izuku Has A Gun, and bombs, so many bombs, Terrorism, BAMF Midoriya Izuku, Mental Instability, Post-Traumatic Stress Disorder - PTSD, Childish Midoriya Izuku, Hearing Voices, Hallucinations, Villain Midoriya Izuku, kind of, he kills people to get his mentors love

Read Here: https://archiveofourown.org/works/40812990

#AO3 Feed #FanFiction #AO3 Izuku #♦#Izuku Midoriya #Inko Midoriya #AFO #R:T #W:V #A:Alien #Villain AU #Quirkless AU #Dad for One #Mental Illness

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mahayanapilgrim · 5 months

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Ten Principal Disciples of Lord Buddha: Torchbearers of Dharma

The life of Siddhartha Gautama, the Buddha, is synonymous with the profound purpose of alleviating the suffering of all sentient beings. During his forty-five years of earthly existence, the Buddha encountered numerous individuals, and his transformative interactions inspired many to become his disciples. Among the multitude who embraced his teachings, ten disciples emerged as the principal torchbearers of Lord Buddha's dharma, carrying forth the essence of enlightenment far and wide.

1. **Sariputra (Upatissa):** Renowned as one of the two chief male disciples, Sariputra, also known as Upatissa, shared this eminent position with Moggallana. Born on the same day as Moggallana, Sariputra attained Nirvana and became an Arhat, celebrated for being "Foremost in Wisdom." His profound understanding earned him praise from the Buddha, and his wisdom became a guiding light for future generations.

2. **Moggallana (Maudgalyayana):** A close friend of Sariputra, Moggallana, also known as Maudgalyayana, stood as the other chief male disciple of Lord Buddha. Endowed with transcendental powers, Moggallana, depicted with a dark complexion, played a crucial role in aiding people through his psychic abilities. His passing, occurring two weeks after Sariputra's death, marked the end of an era.

3. **Mahakasyapa:** Revered for his ascetic practices, Mahakasyapa emerged as a key figure in the post-Buddha era. Following the Buddha's final nirvana, Mahakasyapa and 500 disciples compiled Buddha's Suttas, assuming leadership of the Sangha. As the "father of sangha," Mahakasyapa became the first to directly preach the teachings and sutras of the Buddha.

4. **Subhuti:** As one of the ten Great Disciples, Subhuti stood out for his deep understanding of the doctrine of emptiness. Mentioned in the Prajnaparamita of Mahayana Buddhism, Subhuti's prominence lay in grasping the profound concept of emptiness, contributing to the expansive tapestry of Buddhist thought.

5. **Purna Maitrayani-Putra:** Known for his enthusiastic preaching, Purna, also called Purna Maitrayani-Putra, dedicated himself to ensuring the future of Buddhism. While there is no evidence of his Nirvana, Purna's focus on spreading the seeds of Buddhism and serving the public underscored his commitment to the Buddha's teachings.

6. **Katyayana (Mahakatyayana):** Distinguished as foremost in spreading the Dharma, Katyayana played a pivotal role in disseminating the teachings of Lord Buddha. His profound understanding of Buddha's lectures positioned him as a key figure in the transmission of the Dharma.

7. **Anuradha:** A cousin of Shakyamuni Buddha, Anuradha, alongside Ananda, became a disciple of Lord Buddha. Renowned for his divine insight and mastery of clairvoyance, Anuradha's journey included a self-imposed vow not to sleep, leading to the loss of his sight. Later, he regained vision, believed to possess the power to perceive truth.

8. **Upali:** Originating from the lowest class of Indian society and working as a barber, Upali's journey to discipleship was marked by hesitancy. Foremost in observing precepts, Upali joined Lord Buddha when he was cutting his hair. Later, Upali's transformation led him to become an Arhat, chief disciple, and a key figure in the development of the Vinaya School.

9. **Rahula:** The only son of Shakyamuni Buddha before his enlightenment, Rahula became a monk at a young age. Achieving Enlightenment at 18, Rahula's early entry into monkhood and subsequent spiritual attainment marked him as one of the Ten Great Disciples.

10. **Ananda:** Renowned for his exceptional hearing of Buddha's teachings, Ananda, alongside Anuradha, was a cousin of Lord Buddha and became a disciple simultaneously. The term "Ananda" meaning "great delight" epitomized his role as the caretaker of Lord Buddha for 25 years, illustrating his unwavering dedication to preserving and disseminating the Buddha's words.

These Ten Principal Disciples of Lord Buddha, each excelling in distinct qualities, became pillars of Buddhism, ensuring the propagation of the dharma and the enlightenment path for generations to come.

#buddha #buddhism #buddhist #dharma #sangha #mahayana #zen #milarepa #tibetan buddhism #thich nhat hanh

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morienmacbain · 2 years

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Dokkodo (The final wisdom of Miyamoto Musashi, Sword Saint, rendered into hokku by Morien MacBain, esq.)

1. You must accept things / whether hard sun or hard rain / like a wayside stone.

2. Honey fills the comb, / but do not seek life's pleasures / only for themselves.

3. No partial feeling / is ever worthy of trust- / Taste the whole berry!

4. Take yourself lightly, / but think of the world deeply / while warm daylight lasts.

5. Long life’s finest cut / severs life from desire- / That is swordsmanship!

6. A dry river bed / is like regret for what's done- / Find another course.

7. Take what comes to you, / do not claw at rice- / Never be jealous!

8. Life separates us / like ever-parting seasons- / Truth is not sadness.

9. Complaint helps nothing ,/ and resentment even less- / Drop them by the path!

10. Lust and love bloom sweet,/but make poor guides on the way-/ Walk with open eyes!

11. At harvest table- / cut away all preference, / and taste what comes next.

12. Find yourself at home / in palace or cold bear's den / with indifference.

13. Eat the ripe fruit- / but do not pursue good food / for its taste alone.

14. Open your hands- / Let things you don't need fly off / like birds to new trees.

15. Custom is a chain- / rivers flow rightly untaught; / find your own beliefs.

16. Don't collect weapons / or practice their ways-/ beyond that which is useful.

17. Do not fear your death- / This advice is the hardest, / but the sweetest fruit!

18. Old age needs little- / Do not seek to store riches / for some far gray day.

19. Craft your own marvels; / respect Buddha and the gods- / Do not count on them.

20. Abandon your life- / Give your body to be burned, / but keep your honor.

21. Only one last thing- / Walking alone in high grass / Don't stray from this Way!

This is an adaptation of the twenty-one precepts of Miyamoto Mushashi's Dokkodo into haiku form.

The Haiku (known during period times as Hokku) is a form (waka) of Japanese poetry. Each is meant to consist of three phrases, totaling seventeen syllables (on or morae). Usually divided in a 5-syllable, 7-syllable, 5-syllable pattern (although some period exceptions exist). Most incorporate a kireji or "cutting word", and a kigo, a word that directly or by implication or tradition relates to a season of the year.

Kireji are traditionally located at the end of one of the three phrases, and fulfill a role much like the caesura in western poetry, or to the volta in a classical sonnet. It may briefly cut the stream of thought, provide closure, or provide linkage or parallelism between the adjoining phrases.

Haiku began in the 14th Century as the first three-line section of a collaborative verse form known as Haikai no renga. One person would compose the first three lines, and the other would link the final two lines of seven-syllables each. This created a 31-syllable poem of five phrases structurally identical to a tanka. Because the first three lines set the tone and imagery, they took on the privileged position in the process of composition, and eventually the composition of such three-phrase groups became the dominant form on their own.

Although modern Haiku written in English are usually composed in three lines, Japanese, hokku/haiku, especially those written in period, were traditionally presented as a single line, as I do here.

Miyamoto Musashi (1584-1645), was a Japanese swordsman, strategist, philosopher, writer,, graphic artist, and ronin (masterless samurai). He became renowned for his two-sword dueling style and his unparalleled record of success in 61 duels. He is considered a Kensei (sword saint), and was the founder of Nito-Ichi-ryu swordsmanship. He is best known for his masterpiece of strategy The Book of Five Rings (Go Rin No Sho), and his much more obscure Dokkodo (The Way of Walking Alone), which was composed during the last week of his life as a gift to his favorite disciple Terao Magonojo. The principles of the Dokkodo express an ascetic and stoic way of life.

The 21 precepts of the Dokkodo (The Way of Walking Alone) are:

1. Accept everything just the way it is.

2. Do not seek pleasure for its own sake.

3. Do not, under any circumstances, depend on a partial feeling.

4. Think lightly of yourself and deeply of the world.

5. Be detached from desire your whole life long.

6. Do not regret what you have done.

7. Never be jealous.

8. Never let yourself be saddened by a separation.

9. Resentment and complaint are appropriate neither for oneself nor others.

10. Do not let yourself be guided by the feeling of lust or love.

11. In all things have no preferences.

12. Be indifferent to where you live.

13. Do not pursue the taste of good food.

14. Do not hold on to possessions you no longer need.

15. Do not act following customary beliefs.

16. Do not collect weapons or practice with weapons beyond what is useful.

17. Do not fear death.

18. Do not seek to possess either goods or fiefs for your old age.

19. Respect Buddha and the gods without counting on their help.

20. You may abandon your own body but you must preserve your honor.

21. Never stray from the way.

Bibliography:

Musashi, Miyamoto (2018). Complete Musashi : The Definitive Translations of the Complete Writings of Miyamoto Musashi—Japan’s Greatest Samurai. Alexander Bennett. La Vergne: Tuttle Publishing. ISBN 978-1-4629-2027-3.

Tokitsu, Kenji (2006). Miyamoto Musashi: His Life and Writings. Trans. Sherab Chodzin Kohn. Weatherhill. ISBN 978-0-8348-0567-5.

Sato, Hiroaki. One Hundred Frogs: From Renga to Haiku to English, Weatherhill 1983, ISBN 0-8348-0176-0

Shirane, Haruo (2004). Early Modern Japanese Literature: An Anthology, 1600-1900. Columbia University Press. ISBN 978-0-231-10991-8.

Dokkodo

(The final wisdom of Miyamoto Musashi, Sword Saint, rendered into haiku by Morien MacBain, esq.)