#Liturgical Living

[saintsenara]

Ur comment about Tom watching Antiques Roadshow with fish and chips has got me wondering about what you think the HP characters go to chipper orders are? I’d wager Dumbledore would enjoy a spicebag myself..

i'm genuinely screaming.

dumbledore is one hundo after a spice bag, as are ron and tonks. they are the three people who have made the correct choice.

as for the others...

harry [dursleys] and tom [orphanage] are obviously choosing the plainest option - cod and chips. tom would go in for mushy peas and a packet of benson and hedges alongside his. harry - given his canonical sweet tooth - is getting some sort of deep-fried chocolate bar as a chaser.

hermione [pretentious] is having the thinking woman's fish order - plaice and chips. unless she's been drinking, when she - like ginny - loves a battered sausage for the innuendo potential.

arthur's having scampi, because that seems the most muggle, and a selection of every sauce in the place. molly's having haddock, which she considers respectable, and is being joined in that choice by mcgonagall.

sirius [depressed] is taking the risk on a chipper pie - a gristly steak-and-kidney that's been sitting under a heat lamp all evening, for example. he prefers the rats he ate while living in that cave.

lupin [there] is having plain chips, no sauce or anything.

snape [ill-tempered] is going for one of northern ireland's greatest chip shop creations - a pastie supper. which can - like him, to be quite honest - best be described as a lump of mystery meat.

neville [northern] is obviously having chips and gravy, in fear that his gran would disown him otherwise.

luna [disconnected from reality] is going for the other one of northern ireland's greatest chip shop creations - a cowboy [pronounced coyboy] supper.

any malfoy [posh] is leaving the function and never speaking to you again if you suggest going to the chipper [good]. but narcissa secretly loves a curry butty.

bellatrix [unhinged] is indulging in a habit i didn't realise was unusual until i went to uni in england, and slapping tinned pineapple and thousand-island dressing on top of a portion of chips and calling it "hawaiian".

#asks answered #northern ireland posting #not ashamed to say that the only reason i visit my sister who lives in the south so frequently is for the spice bag potential #spice bag... save me... save me... spice bag #this is technically liturgically appropriate because you'd be mad not to consider a chip supper on good friday #that's my excuse when st peter's listing my failings

[ainsi-soit-il]

I have no idea how widely celebrated Kingdomtide is observed anymore, but I wanted to include it.

#polls #christianity tag #living liturgically #christblr #christians of tumblr

[asthecrowcrafts]

We reveal his light, we exhibit his life and we embody his love.” - Bobby Gross, Living the Christian Year

#book quotes #bobby gross #living the christian year #christianity #liturgical calendar #God #the LORD #Jesus Christ #Jesus

[fordappledthings]

Filet mignon on St Bartholomew’s day… because he was flayed alive. (Yes I know the definition and etymology are different… but it’s close enough… and really, any reason is good for cooking and eating filet mignon, especially a liturgical one).

#that’s how we roll at my house #catholic #catholicism #saints #saint bartholomew #food #living a liturgically centered life

[katakaluptastrophy]

"I’ve already pretty much revealed that Alecto begins with the descent of Christ into Hades." - Tamsyn Muir

That's right...it's time for more Bible study for fans of weird queer necromancers!

It's currently Holy Week, the week where Western liturgical Christians reenact the events of Jesus' death and resurrection in real time. And today, it's Holy Saturday. So Jesus died on the cross on Good Friday. He rises from the dead on Easter Sunday. But what happened in between? His body lay in the tomb...but his spirit was otherwise preoccupied. Because on Holy Saturday, Jesus went to Hell.

But why would Jesus go to Hell? Because the resurrection was not just about saving the people who came after it - it was a bit more...wibbly wobbly, timey wimey.

To be a bit more specific, he didn't visit Hell Hell. The place Jesus visited isn't Hell in the sense of eternal punishment of the damned, but Hades or Sheol or the Underworld or Limbo - a place for those who were mostly good but lived before Jesus' resurrection had made salvation possible. So before his resurrection, Jesus went to make that salvation retroactive. Particularly, according to tradition, to major figures from the Old Testament, including Adam and Eve.

So Nona the Ninth ended with Harrow walking off into the River in search of theological truth. And Alecto the Ninth apparently begins with Harrow in Hell:

Alecto the Ninth, ACT ONE HARROW IN HELL CHAPTER 1 At a point in the slit she was carving through life, Harrowhark Nonagesimus woke to find herself lost in a dark wound. She had been walking when it had all gone black– any path ahead or behind was blotted out; now she was here.  - Tamsyn Muir reading at TorCon

This is riffing heavily on the beginning of Dante's Inferno:

"In the middle of the journey of our life I came to myself within a dark wood where the straight way was lost." - Dante Alighieri, Inferno

But lots of people go to Hell. What's so special about Harrow going there? Because the traditional name in English for Jesus' chthonic salvation adventures on Holy Saturday is "the Harrowing of Hell." "Harrow" comes from an Old English word meaning to attack or despoil - a very martial way of expressing the idea of Jesus as the victor over sin and death.

Harrow ended NTN realising that she cannot trust John's account of metaphysics. That she needs to discover the reality for herself. The faith of the Nine Houses and John's own styling as god rests on the foundation of the Resurrection - John is the "ransomer of death, scourge of death, vindicator of death", his power is understood to be absolute: "Let the whole of everywhere entrust themselves to him. Let those across the river pledge beyond the tomb to the adept divine."

And yet even that prayer - "let those across the river..." - introduces doubt. Magnus jumps in to silence Abigail when she expresses her heretical belief in the River beyond, and Harrow herself scoffs that "it has been thousands of years since anybody bothered to believe in the River beyond." Abigail believes that John knows nothing about what exists beyond the River. And what about Hell? In HTN, Ulysses the First is described as "languishing in Hell" after his run-in with a Resurrection Beast. John himself describes the stoma as "the mouth to Hell", "a portal to a place I cannot touch - somewhere I don't fully comprehend, where my power and my authority are utterly meaningless."

In the Book of Revelation - the Bible's account of the end of the world - Jesus holds "the keys of death and Hell". John may have resurrected the dead, but he does not comprehend what is beyond it. Both the destination of the good, the River beyond to which the souls of little Isaac and Jean should have traveled lightly after their short and brutal lives, and the Hell that lies beneath the stoma are outside of his power. He is a few keys short of the full divine bunch. He can manipulate death, but he is not really its master.

And so Harrow walks off into the River to look for something or someone she can call god. Harrow, who shares a name with the defeat of death across time and space. Harrow, who is of the unbroken line of Anastasia. Anastasia was kind to Alecto, who like Eve is the mother of all and like Adam walked on the empty earth with god.

In Orthodox icons, the Harrowing of Hell is depicted with Jesus triumphant, leading Adam and Eve by the hand from their tombs. The traditional term for this image is an anastasis, the Greek term for resurrection. Adam and Eve, whose sin broke the intended shape of reality, are restored to wholeness with god.

How will Harrow answer her questions about god? What really is beyond the stoma and what would it mean to conquer it? What does it look like, metaphysically, to restore the world of The Locked Tomb to wholeness, and what will it cost?

#the locked tomb #tlt meta #harrowhark nonagesimus #john gaius #alecto the first #anastasia the first

[queerprayers]

living a life dripping in hymns means there's a gut punch in so many liturgies. this is the hymn we sang at my grandfather's funeral. and this is the hymn my mother quoted in a letter to me in the psych ward. and this is the hymn my sister would ask me to sing every night as a toddler. like the liturgical year, it makes time a spiral rather than a line. happy easter—god is alive, again, forever.

#oh sacred head now wounded / the strife is o'er the battle done / what wondrous love is this #respectively

[hymnsofheresy]

Recentering Christ in Christmas

(original post on my Instagram)

"Keep Christ in Christmas" is often lauded by reactionaries in their crusade in the so-called culture war. There is a fear amongst them that Jesus Christ can somehow be removed from the very essence of Christmas. And that the only way to "protect" Jesus is for the mainstream culture to be blatantly Christian and the corporate world to sell us a specifically religious Christmas.

Christians should not be concerned with such worldly matters. Capitalism and its systemic nature of greed, consumption, and waste should not be the center of our Christmas.

We should have no desire to align Jesus Christ with the worldly powers of capital. Rather, this is an encouragement for centering religious practice and embodiment.

It has become profoundly clear that more people are becoming disillusioned by capitalism. There has been a long critique of the festive consumerism that has been a part of Christmas for hundreds of years... and has only gotten more extreme in the past century. So consider this an invitation into the spiritual root of Christmas.

Let us talk about the birth of Jesus Christ. More specifically, recognizing the Christ that is all around us.

Christmas is not a story without suffering. Christmas is a story surrounded by darkness and despair.

The world Jesus was born into was far from ideal, both historically and mythologically. Christ was born from an unwed mother who was forcibly displaced along with her fiancé. The people of this land were living under the Roman occupation and were coerced into obeying the laws of this empire.

After being born, Christ was placed into a lowly manger, since the Virgin Mary and Saint Joseph were only able to take shelter along with the animals.

This is where God chose to be born.

Throughout the Gospel, Jesus identifies Himself as literally being the poor, the foreigner, the infirm, the prisoner, and the hungry. It is clear why Christ was born in that manger in destitution, and not amongst the wealthy who were happily aligned with the state.

The Logos (the pre-existent Jesus Christ) was intentional in where They would manifest themselves in this world.

When upon approaching the liturgical calendar, it is important to note that Advent and then Christmas mark the cycle of rebirth of Jesus Christ. For Christ is not born just once, but again and again perpetually.

This Advent and Christmas, I encourage you to look around you and seek out the Christ child (He is closer, and more relevant, than you might expect). Meditate on the True Peace that comes from Liberation and allow that Peace to be your guide. And find time to rest in the Hope of God's promise to us: we belong to Love.

#christmas

[conjuredsun]

The Witch Father

In traditional witchcraft, we often come across mentions of the enigmatic Witch Father. His Folklore is scattered, and there is little consensus to who He is. The mythology of Witch Father folklore is spread across centuries, hidden in tales of the Devil and in the transcripts from witch trials. He is a multifaceted being who rules over life, death, initiations, knowledge, and the untamed wilderness lurking at the edges of society.

The Witch Father is an archetypal Divine Masculine Spirit that illuminates life and is a lord of death. Witch Father is a catchall title for the myriad spirits witches have historically contracted with and have since been omitted by the witch trial transcripts across Europe. 

He is most commonly known as the Devil in today’s craft. As we know him, The Witch Father is an initiator and holds the keys to our disinhibition towards pleasure. He opens the way to occult knowledge and gives us the opportunity to explore (legal) pleasures without the need for guild or shame. Walking with the Witch Father allows us to dive into the hidden realms and learn the Occult Arts to change our lives. He also allows us to revel in primal human desires. 

As the Initiator into Witchcraft, the Witch Father takes on the mantle of the Light Betwixt the Horns. He comes into our lives and offers us the choice to go down this path and walk with Him. He grants us an understanding of magick, nature, and pleasure. He empowers us to uncover our Truth and the Truth of the World. As the initiator, some see the Witch Father as Lucifer. He is also the Serpent who revealed to Eve that the fruit from the Tree of Life will not cause her to die but will grant the wisdom of the universe.

The Witch Father allows space for us to free ourselves from the inhibitions placed on us by general society, and especially the church. He encourages us to rebel, sing, dance, and uncover wisdom. He leads the Witch’s Sabbath, which grants us a place to revel in the freedoms offered there. By leading us to this sacred experience, He fills his role as an emanation of the untamed wilderness, the primal subconscious of our most human desires. He gives us the Church of Nature. Taking the liturgical prayers of the Church and the Book of Psalms, mixing that with more ancient pagan animism, we are given access to a hidden power through His teachings.

Now, while I talk as if the Witch Father is a God, he is not. He is an ancient and powerful spirit who has led witches over the centuries and demands reverence. He is not all-powerful and is not a creator. He works his charms through magic and shapes the world. He is not a distant, impersonal being. He is immediate to us and is a mentor for us. 

Disinhibition

At the Witch’s Sabbat, our spirits fly away to commune with Our Devil, other witches and spirits in His retinue. It was a place to mix business and pleasure. At the Sabbat, witches would learn new spells, come together to work rituals, learn new forms of magick from the Witch Father, and of course partake in enjoyment. 

The Sabbath is a place of Initiation for new witches and also a place for learning new aspects of the craft. Once the business concludes, the Sabbat becomes a celebration. We may forget the staunch rules of mundane society and revel in our animalistic and beastial joys. There is singing, dancing, food and drink. We can indulge in these desires and these delicacies. All of which is orchestrated and gifted to us by the Witch Father. 

The Wild

There is a deep connection between the Witch Father and Nature. They are ‌synonymous with each other. He is an emanation of the land and its spirits. As Christianity became the dominant religion, and as society shifted further away from living in harmony with Nature, the figure of the folkloric Devil grew. He calls to us to return to the untamed lands and to forget the society that weighs us down. He offers liberation instead of our oppression. 

The Witch Father, as Nature, holds a duality over life and death. He is life itself and the bringer of light. But he is also the Lord of Death and of shadows. As the year turns, we see both aspects and the cyclical nature of them. Death giving way to new life and of life giving way to death. He is destruction and creation. Death and resurrection. 

Even His iconography and the existing descriptions that we have of the Devil show the immense connection He has to the Land. He is a shapeshifter comfortable in being a recognizable animal, a humanoid form, or even a hybrid. He reminds us of our baser instincts and that we are not above animals or the land just because we, as humans, have subjugated them for centuries. 

He is the Horned one, the light betwixt the horns, Terra Pater, Primus Magus. And he has revealed himself to us in so many other forms throughout the centuries. It’s hard to pigeonhole the Witch Father as any one being, or to even say “this is what he looks like.” He’s shown us he is comfortable changing his shape on a whim. He takes on the mantles of mentor, guide, and is a safe space for us to let our guard down and find enjoyment outside of our mundane lives. 

Old Scratch

Old Scratch is a more antiquated term for The Devil or Satan primarily found in the Southern United States and the South Midlands. This name has been memorialized in Faustian Folklore such as “The Devil and Tom Walker” and “The Devil and Daniel Webster” where our protagonist sells his soul to the devil for prosperity. 

This reinforces the theme that our Witch Father, the Folkloric Devil, offers us a chance to change our luck and our lives. Now, in these stories, the protagonist is taken away and dragged into the fires of hell, but in the living practice of Traditional Witchcraft, it doesn’t happen that way. We see these stories as what happens when trying to break deals with the Otherworld. Contracts and Pacts made with Spirits should be kept up with. It’s imperative. 

Black Shuck

In East Anglian folklore, Black Shuck is an omen of death. If you see him, it is said that you will die before the year is up, and if you meet his eye you’ll be dragged away. 

The first mention of the Black Shuck is in “The Anglo-Saxon Chronicle” in 1127 where He is affiliated with a Wild Hunt that was in Petersborough from Lent through Easter. Later on, in the 1500s, he is said to have broken into a church and killed two paritioners while kneeling in prayer. 

Here we see the Chthonic side of the Devil. He is a psychopomp taking souls to the Other Side. He is a shepherd of the dead, warns us of impending doom, and teaches us about life, death, and ways to travel between the Worlds.

#witchblr #witchcraft #witch #sigil #necromancy #witch father #traditional witchcraft #folk witchcraft

[argyrocratie]

"In “Memory Voids and Role Reversals,” Palestinian political science professor Dana El Kurd writes of her jarring experience, hearing of the October 7th massacres by Hamas while visiting the Holocaust Tower at the Jewish Museum in Berlin. She notes the historic irony of Holocaust survivors seeking security from future oppression by expelling another people from their homeland by the hundreds of thousands, ghettoizing them in enclaves enforced by military checkpoints, and controlling them with collective punishment.

The irony of a state formed as the “antithesis” to the ghetto using ghettoization as a strategy of control is not lost on Palestinians. This infrastructure of coercion went hand in hand, of course, with ever-present physical violence — imprisonment, home demolitions, air strikes and more.

She quotes Aristide Zolberg’s observation that “formation of a new state can be a ‘refugee-generating process.’”

This is not only true of Palestinians. The Westphalian nation-state, which has been the normative component of the international system since the Treaty of Westphalia, necessarily entails (especially since the post-1789 identification of nationalism with the nation-state) the suppression of ethnic identity to a far greater extent than the expression of any such identity. Every constructed national identity associated with a “State of the X People” has necessarily involved the suppression and homogenization of countless ethnicities present in the territory claimed by that state. At the time of the French Revolution, barely half the “French” population spoke any of the many langue d’oil dialects of northern France, let alone the dialect of the Ile de France (the basis for the official “French” language). The rest spoke Occitan dialects like Provençal, or non-Romance languages like Breton (whose closest living relative is Welsh). The same is true of Catalan, Aragonese, Basque, and Galician in Spain, the low-German languages and now-extinct Wendish in Germany, the non-Javanese ethnicities of Indonesia, and so on. Heads of state issue sonorous pronouncements concerning the “Nigerian People” or “Zimbabwean People,” in reference to multi-ethnic populations whose entire “identity” centers on lines drawn on a map at the Berlin Conference.

When I say official national languages were established through the suppression of their rivals, I mean things like the residential schools of the United States and Canada punishing Native children for using their own languages. Or schools around the world shaming students with signs reading “I Spoke Welsh (or Breton, or Provencal, or Catalan, or Basque, or Ainu, or an African vernacular instead of the English, French, etc., lingua franca). And so on.

And when we consider the range of artificial national identities that were constructed by suppressing other real ethnicities, we can’t forget the “Jewish People” of Israel. Its construction occurred part and parcel with the suppression of diasporic Jewish ethnic identities all over Europe and the Middle East. The “New Jewish” identity constructed by modern Zionism was associated with the artificial revival of Hebrew, which had been almost entirely a liturgical language for 2300 years, as an official national language. And this, in turn, was associated with the suppression — both official and unofficial — of the actually existing Jewish ethnicities associated with the Yiddish, Ladino, and Arabic languages.

The centuries-old languages and cultures of actual Jewish ethnicities throughout Europe were treated as shameful relics of the past, to be submerged and amalgamated into a new artificially constructed Jewish identity centered on the Hebrew language. 

Yiddish, the language spoken by the Ashkenazi Jews of Europe — derived from an archaic German dialect and written in the Hebrew alphabet — was stigmatized by Zionist leaders in Palestine and by the early Israeli government. According to Max Weinreich’s History of the Yiddish Language, the “very making of Hebrew into a spoken language derives from the will to separate from the Diaspora.” Diasporic Jewish identities, as viewed by Zionist settlers, were “a cultural morass to be purged.” The “New Jew” was an idealized superhuman construct, almost completely divorced from centuries worth of culture and traditions of actual Jews: “Yiddish began to represent diaspora and feebleness, said linguist Ghil’ad Zuckermann. ‘And Zionists wanted to be Dionysian: wild, strong, muscular and independent.’” 

This “contempt for the Diaspora” was “manifested . . .  in the fierce campaign against Yiddish in Palestine, which led not only to the banning of Yiddish newspapers and theaters but even to physical attacks against Yiddish speakers.” From the 1920s on, anyone in Palestine with the temerity to publish in Yiddish risked having their printing press destroyed by organizations with names like the “Battalion of the Defenders of the Hebrew Language,” “Organization for the Enforcement of Hebrew,” and “Central Council for the Enforcement of Hebrew.” The showing of the Yiddish-language film Mayn Yidishe Mame (“My Yiddish Mama”), in Tel Aviv in 1930, provoked a riot led by the above-mentioned Battalion. After the foundation of Israel, “every immigrant was required to study Hebrew and often to adopt a Hebrew surname.” In its early days Israel legally prohibited plays and periodicals in the Yiddish language. A recent defender of the early suppression of Yiddish, in the Jerusalem Post, argued that Diasporic languages threatened to “undermine the Zionist project”; in other words, an admission that actually existing ethnic identities threatened an identity manufactured by a nationalist ideology.

If this is true of Yiddish — the native language of the Ashkenazi Jews who dominated the Zionist settlement of Palestine — it’s even more so of the suppression of Jewish ethnic identities outside the dominant Sephardic minority. Golda Meir once dismissed Jews of non-Ashkenazi or non-Yiddish descent as “not Jews.” 

Consider the roughly half of the Israeli population comprised of Mizrahi Jews from Middle Eastern communities (including those living in Palestine itself before European settlement). Although the Mizrahim are trotted out as worthy victims when they are convenient for purposes of Israeli propaganda — the majority of them were expelled from Arab countries like Iraq after 1948, in what was an undeniable atrocity — they are treated the rest of the time as an embarrassment or a joke, and have been heavily discriminated against, by the descendants of Ashkenazi settlers. For example former Prime Minister David Ben Gurion described Mizrahim 

as lacking even “the most elementary knowledge” and “without a trace of Jewish or human education.” Ben Gurion repeatedly expressed contempt for the culture of the Oriental Jews: “We do not want Israelis to become Arabs. We are in duty bound to fight against the spirit of the Levant, which corrupts individuals and societies, and preserve the authentic Jewish values as they crystallized in the Diaspora.”

Current Prime Minister Netanyahu once joked about a “Mizrahi gene” as his excuse for tardiness. And an Israeli realtor ran a commercial appealing to “there goes the neighborhood” sentiments by depicting a light-skinned family having their Passover celebration disrupted by uncouth Mizrahi neighbors.

Nationalism and the nation-state are the enemies of true ethnicity and culture, and built on their graves. There’s no better illustration of this principle than the Zionist project itself."

-Kevin Carson, "Zionism and the Nation-State: Palestinians Are Not the Only Victims"

#kevin carson #zionism #nation state #yiddish

[meirmakesstuff]

If you're thinking of attending a synagogue service as a way to support your local Jewish community but don't know how:

I'm writing this on 10/13/23, but this applies to any occasion when the Jewish community might be in a state of fear or sadness, or when you might be moved to show support for your local Jewish community by showing up. The main comment I've gotten from people who want to do this is that they don't know how to begin, so here's a quick guide for how to actually do that if you've never been to or interacted with a synagogue before.

How to choose a synagogue

How to ask first

What to wear and bring

When you get there

Additional notes

How to choose a synagogue

Depending on where you live, googling "synagogue [zip code]" may get you a lot or very few hits. Look at the synagogue's website for hints.

If you see the words "messianic" or "yeshua" that's not a real synagogue, that's predatory Christians hoping to be mistaken for Jews. Supporting them does not support your local Jewish community.

Check for the words "Orthodox," "Conservative," "Reconstructing Judaism," or "Reform" to help know what to expect. If you would be distressed to encounter segregated seating by binary gender, that's a reason you might avoid an Orthodox synagogue. The word "Conservative" in this context does not refer to political opinions, it's the name of a denomination just like Orthodox, Reconstructing, and Reform--what's being conserved in Conservative Judaism is liturgical traditions and religious observances. In fact, in most of these settings, to a lesser or greater extent depending on your specific location, you are likely to find the majority of people leaning generally to the left of your local average, politically. Which isn't to say there won't be outliers, that's just the typical makeup. In terms of service length, a Reform synagogue service is likely the shortest. It will also likely contain the most English during the service. No mainstream denomination of Judaism practices proselytizing. You should not fear that anyone will actively try to convert you.

On the synagogue website they should list start times for Friday night and Saturday morning services. That will help you choose a service you might be able to attend. I'll add notes on the differences and what to expect from either later on.

How to ask first

Not all communities will find an unexpected visitor to be a safe situation, no matter how good your intentions may be. Before you show up at a synagogue, check the website for the email addresses for the rabbi and either the president or "info" or something similar. Here's a model script for you to use:

Hi Rabbi [Lastname], I'm not Jewish but was looking for ways to show support to our local Jewish community and wondered if it would be appropriate to attend a service this coming [Friday/Saturday] as a way of showing my local Jewish community that you are not alone. If that would not be appreciated, is there another gesture an individual could make that would help this community feel supported? Otherwise, what do I need to know in order to be respectful to your community while attending a service? Sincerely, [your name]

You can also ask about accessibility questions you might have in the same email.

In a larger city or a place that has recieved threats of violence recently, they may be more cautious, but a synagogue in a small city or suburban area may simply say that anyone is welcome to show up to any service.

What to wear and bring

If the rabbi or synagogue office emails back with clothing guidelines, follow them. If not, bet on business casual as a dress code: for a masculine presentation, slacks, a button-down shirt with or without a tie, and a blazer or sweater, and for a feminine presentation slacks or a skirt knee length or longer, with a top that covers the shoulders. for Orthodox and some Conservative synagogues, wear long or three-quarter sleeves. In an Orthodox synagogue, women typically wear dresses and skirts rather than pants. I would advise avoiding wearing a visible cross while attending a service of any Jewish denomination.

You don't need to bring anything in particular with you. Be sure to place your cell phone on silent and double-check that any alarms are turned off. In Orthodox and many other synagogues, people may avoid carrying wallets with them, but no one should be offended that you have yours with you as a visitor.

This should go without saying but do not bring any kind of weapon with you. In a large city with high security needs your bag may be searched or you may be asked to show ID before entering. It is very likely that you will see a uniformed police officer or armed security guard. Synagogues in large cities might have dramatically increased their security presence this week. A visitor who is being respectful to the community is not what they're looking for.

Jewish people attending the service may bring prayer shawls or kippot (singular: kipa, also called yarmulkes) to wear. A visitor is not expected to have these. Most synagogues have baskets of kippot available at the entrance for guests. In Orthodox communities, men should wear one while in the building and women should not. In Conservative communities men should wear one and others may decide to wear one or not. In any other community you may but are not expected to wear a kipa. There will likely also be a rack of prayer shawls at the door, but non-Jews are not expected to wear these.

When you get there

Someone may make a point of approaching you early on. Please don't be embarrassed to tell them that you're not Jewish. Some synagogues will make a point on Saturday morning of assigning an "honor," that is, a role in the service, to Jewish newcomers. If someone approaches you to offer you an honor or asks you a question you don't understand, you can say "Thank you, I'm not Jewish, I'm visiting to show support for the community." Alternately, someone may simply approach you to welcome you and help you get situated.

If not, feel free to find yourself a seat.

In an Orthodox synagogue, in which the seating will be segregated by gender, there will be a curtain or screen between the men's and women's sections. The women's section may be side-by-side with the men's, behind it, or above it in a balcony. A synagogue with a balcony should either have an elevator or a small section of the lower level set apart from the men's section for Disabled women's seating.

In any other denomination, seating is not segregated by gender. In that case there is no wrong part of the general seating area that is wrong to sit in.

There are differing norms in different communities about how much talking is appropriate during services, so go along with what you see around you. Since you will likely not know the songs and much of what happens will be in Hebrew, you may lose your place in the book. If you're not able to find the page, feel free to read something that interests you in the book or look around the room. No one would judge you as a guest for not already knowing the service. Feel free to chime in if you hear everyone saying "amen" in unison or if you catch on to a song, but don't feel pressured to do anything but be present.

There will be times during the service where people will sit, stand, bow, or make other motions. If you are not able to stand, or if you are able to stand but not safely or comfortably or for a long time, please know that it's perfectly okay to remain seated for your own safety. Otherwise, sit and stand when the people around you sit and stand, and don't feel that you have to bow or keep up with other motions.

The service will likely end with blessings over wine and bread. This is not like the Christian eucharist, it's just food, with blessings of gratitude. These blessings may be recited as the last part of the service or in a room where snacks will be laid out. Again follow people's lead on when it's the right time to start taking snacks.

During the snack period people may approach you and introduce themselves. Now is a good time to tell them that you're here to show support to the community, but don't directly mention any specific occurrence unless someone brings it up first. If people are talking about Israel or current events, listen without contributing opinions unless they ask directly. Don't try to be funny or clever about it: this is not the time to tell everyone your super great idea for how to fix everything in the Middle East by putting the pope in charge or launching it to the moon or having it annexed by Aotearoa. The Jews are tired. You're here to listen. People may say things you disagree with. It's okay. You don't have to fix anyone's opinion right now. You don't even have to come back. If someone is making you uncomfortable, excuse yourself, get a second helping of cake, and say hi to someone different. This is a good time to say hello to the service leaders if you haven't met them before the service began. You can compliment the sermon or singing, or just say "I'm glad I came, I hope I was able to help this community feel supported."

Additional notes

Almost every synagogue occasionally has non-members and non-Jewish guests take part in community activities. An exception is very small communities in places where outsiders are generally hostile. It's not weird to be present in Jewish spaces as a non-Jew unless the people in that community make it weird. If so, you don't owe them anything and you don't have to come back. Every community is different, and I've been to synagogues I wouldn't choose to return to. As a general rule though, you will almost certainly be welcomed and asked about yourself. Feel free to share a little about the conversations that led to you wanting to show up for your local Jewish community, since people will likely be curious, but also remember to ask lots of questions yourself. As a general rule, Jews love to explain ourselves, so please do ask questions about the things you see and experience in the synagogue.

Topics to avoid unless someone directly asks you:

What you personally believe about God

Your personal feelings about Israel

How you would solve the situation if you were in charge

your past experience of Christianity

Jesus, in any context

Violence of any kind

What you think this community, its rabbi, Jews in general, or the Israeli government could be doing better.

Most of these are simply a matter of that there's a time and place for everything, and a Jewish service at a time of stress and sadness is not the time for these particular topics. If you feel a strong urge to talk about these topics without being asked, find a different location and group of people to do that with. The best way to be successful at showing support is to genuinely listen.

If you are a non-Jew interested in doing this and have follow-up questions, or if you are Jewish and feel I left out important details, please go ahead. I'm also happy to talk by PM if you need help figuring out a specific synagogue website. I'm not interested in doxxing anyone.

#meir makes stuff #jewish #shabbat #antisemitism

[sonia-marmeladova]

if Protestants believe Catholics corrupted the church down the line with sacramental liturgical nonsense then why are they so allergic to reading early church history or early church fathers? why wouldn’t they all become restorationist / try live like the early Christians?

[best-non-english-word-torunament]

Final round: Haikea vs многоꙮчитїй, mnogoočitii

(poll at the end)

Haikea (Finnish)

[ˈhɑi̯keɑ]

Translation: A feeling of quiet, melancholic, sometimes even mournful longing. "Wistful" comes fairly close as a translation, though it's not exactly the same.

Finnish is an Uralic language belonging to the Finnic branch spoken by 5 300 000 people in Finland, where it is one of two national languages (the other is Swedish though it is less used, Finnish is the main language).

Motivation: It's one of the most beautiful words to say in Finnish, IMO; it has a beautiful flow to the vowels, and it almost sounds like a sigh. It's also an emotion often associated with a lot of Finnish art, literature, music and culture in general, and thus it's a strong part of Finnish identity.

многоꙮчитїй, mnogoočitii (Old Church Slavonic)

IPA not found

Translation: many-eyed

Old Church Slavonic is an extinct language that belonged to the Slavic branch of Indo-European languages. It’s closest related to today’s Macedonian and Bulgarian, but was standardised based on the dialect of Slavs living near 9th century Thessaloniki in today’s Greece by missionaries, who translated Christian literature so they could convert people easier. Old Church Slavonic was then used as the liturgical language of various Orthodox and Byzantine Catholic Churches. A later version of the language called Church Slavonic is still in use in churches today.

Motivation: This particular instance of the word appears once in a manuscript from around 1429. It is the book of psalms, and the word is used in the phrase "серафими многоꙮчитїй," to mean "many-eyed seraphim," as in an angel. the "ꙮ", or multiocular o, is one of my favorite Unicode symbols and also symbols in general. In the next version of Unicode it's going to be updated, because it doesn't even have enough eyes as the original manuscript gave it! Looking past the ꙮ fixation, though, I'm a fan of angels and angelic imagery, as well as eye imagery. A single word for "many-eyed" is really cool to me, since I don't recall there being one in English. It's a useful phrase for more than just angels, like spiders, molluscs...

#best non english word tournament #final round #finnish #old church slavonic #haikea #mnogoočitii #good luck and have fun voting

[ainsi-soit-il]

In a culture that increasingly prizes positivity and hope, what is the purpose of a period that mandates self-denial and despair?

I may disagree that Lent is necessarily a time of despair, but this was a very thoughtful piece.

#religious news #ish? #christianity tag #living liturgically #lenten queue

[seananmcguire]

Hi Seanan! I recently threw some more of your creatures into the my DnD5e-ish game I'm running- I homebrewed a Cait Sidhe race, and let my players rescue a colony of Aeslin Mice (redubbed "loremice," so I don't have to figure out what "Aeslin" means when my players ask.) The mice have so far named a God of Smokey Rescue, a God of Deceptive Size, and a God of Ominous Declaration. :)

I realize I could make up whatever rules I want for their specifics, since it's my game and I haven't gotten my players to read your work yet, so they wouldn't notice any inaccuracies. But I think it'd be cool to portray them as accurately as possible to the way you see them.

So! If you're willing, I have a couple questions!

1. Do you know what the rough ratio of Shadow Roads distance to not-Shadow-Roads distance is? I'm homebrewing a spell for the Cait Sidhe Shadow Roads thing, and I'd like to give my Cait Sidhe player some hard numbers to work with when they wanna push the limits of their range.

2. For the same player, can you share what the Shadow Roads look like to a Cait Sidhe? We can assume Tybalt isn't as blind as October is in there, but I can't remember her ever asking him precisely how he navigates.

3. I was gonna remove the Aeslin "God/Priestess" gender distinction for my loremice, because the women at my table would have questions and I wouldn't know how to justify it. I don't expect you'd mind much, but it feels mildly disrespectful to the source material anyway (like, what if I'm just using this as an excuse to remove it, because I dislike this Aeslin habit myself?). So I'm torn. Do you know an explanation I could give my players to make sure they don't mistake the mice as sexist?

3.5. I was also considering a compromise solution to this. I'm considering making all the player characters "Gods" to the mice initially, then having the mice switch to using "Priest(ess)" to refer to PCs who converse most directly with the mice, who make the most effort to force their way past the HAILs and be treated as equals. I'd have them act slightly more casual and less reverent to the Priests and Priestesses, make it easier for them to hold productive conversations with the mice than it is for Gods. I felt this could pay enough homage to your work to alleviate my baseless guilt, while beating the potential sexism allegations. And since I have you here on Tumblr, I wanted to get your input on it- is that uncomfortably far from your vision of Aeslin Worship?

If you can't answer any of these, either because they feel spoilery or because you haven't canonized answers to them in your own head, that's fine! I can figure it out. But you've found time for my Tumblr asks before, so I figure I may as well run it by you.

Maybe I'll add Cu Sidhe as a playable race next... if my players are mature enough to handle how I believe it's pronounced, haha.

This is all very neat, but I started my numbered list before I said that, and can't get out of it!

About 1:10.

The Shadow Roads are absolute blackness even to the Cait Sidhe. They're just a little warmer/it's possible to breathe there, if not comfortably. They navigate by feel, and generally "know" when it's time to exit to the "real world" again.

It's not disrespectful to the source material, honest. The mice who live with the Price family, whether Portland or Penton Hall, are still operating under a foundational commandment that Beth Evans didn't know she was giving, when she told them they couldn't set her above her husband, who they had already declared a god. So the mice aren't sexist, because they barely comprehend human sexual dimorphism: they're just following the orders they were given when they were first adopted by this particular liturgical tradition. A colony that hadn't received that commandment could pick any other set of titles. As a rule, you will have two: one for people who are worshiped but not listened to, and one the other way around.

That works!

[lilaccatholic]

[katakaluptastrophy]

So, it's the last days and a weird-looking guy called John is yelling about the end of the world.

AKA, it's Advent and we've reached the stage of Alectopause where I'm apparently writing Bible studies for the weird goth teens that hang out in graveyards... So let's talk about portentious guys called John and why a nun might have joined a necromancy cult.

Anyway, you know Advent, the cheerful and cozy time when we all think about cute baby Jesus as we get ready for Christmas, right?

WRONG

It's currently the second Sunday of Advent, and in lots of churches that follow the liturgical year, people will have been hearing about John the Baptist today (Me: "John". My phone: "Gaius?". Me: "John the-". My phone: "Necromancer?").

Without going into too much detail, John the Baptist is important because he's a prophet that points to the coming of Jesus. He first does this rather impressively in utero, but is probably best known for wandering the wilderness wearing camel hide and eating locusts, shouting about how the end is nigh and, hence the name, baptising people to cleanse them from their sins. People are pretty impressed by all this and start asking him if he is the promised messiah or one of the great prophets come again. He answers no, his job is to point towards one greater than him. He baptises Jesus, the heavens open, and not long afterwards John annoys the authorities and ends up with his head on an ornamental platter.

Now John the Baptist obviously isn't the main Biblical John evoked by John Gaius. That dubious honour probably goes to the beloved disciple John the Apostle, also known for The Gospel According To and The Apocalypse Of, aka the Book of Revelation, the Bible's account of the end of the world.

But John the Baptist (no, autocorrect, not "John the Necromancer") is relevant too, and not just because he's a guy called John, chosen by a higher power to lay the groundwork for better things to come and who falls afoul of the authorities with dramatic consequences.

Let's cycle back round to Advent for a moment. The reason Advent can both be aww cute little baby Jesus and also WHERE ARE YOU GOING WHEN YOU DIE?! is because in Christian theology, Jesus' birth and the end of the world are linked: the first and the second coming of Christ.

In Nona The Ninth, we learn that John and his friends are living in a world on the edge. Without some incredible plan - the cryo ships, the promise of FTL - everyone is going to die. Humanity has rendered the world uninhabitable. Although we get very few details of the broader geopolitical situation, we have to assume it's one rife with natural disasters and conflict.

In the Bible, Jesus talks about a world with famines and earthquakes, wars and rumours of wars, where to find yourself in those days with children would be a tragedy and to be pregnant even worse (maternity problem, anyone?). Specifically, this is when he talks about the signs of the end of the world and his second coming.

So what about M-'s nun? The first time we meet her is when she's advising John against his all-day Jesus Christ Superstar healing ministry.

And John's anxiety about meeting her is pretty apt. He says: "I was worried I was going to get the Antichrist bit from her too". Note the "too" - by this point, John has already been accused of being the Antichrist. Why? Because alongside those rumours of wars and earthquakes, Jesus gives another sign to watch out for: false prophets.

But M-'s nun saw John and his powers and - for reasons we never learn - believed they were miraculous, a gift from God. She appealed to the Vatican to investigate and recognise this. And her presence and this campaign apparently made a significant impact in reducing some of the issues they were facing. Somehow, she met awful, smarmy John and his corpse buddies and thought she was seeing the hand of God miraculously at work in the last days.

This bears repeating, because I've seen suggestions that she believed he was God, or was somehow converted to the cause of necromancy, but at least by John's narrative it's much simpler than that: right to the end she's praying for him in very Catholic terms to find clarity in his purpose.

This is the last we see of her:

She just smiled at me. She said, John, don’t misunderstand. I want to help you. I truly believe that in our most terrible hours we don’t instinctively reach out to God; we push ourselves away from Him. Don’t feel bad for not rising heroically to the occasion right now. Fear doesn’t help us achieve a state of grace; it deafens the heart. John, I truly believe you can save everyone. So concentrate, please. She said, Holy Mary, Mother of God, pray for us sinners, now and at the hour of our death. And she shot herself.

While obviously you are probably not walking a straightforwardly orthodox path if you're shooting yourself to help the leader of a self-proclaimed necromancy cult locate the soul, her language here is very focused on the Catholic understanding of sin and death. A "state of grace" refers to the condition of your soul when it's not burdened with serious sins. It's the state you're in after you're baptised or after you've been to confession. Being in a state of grace is one's soul being on a wavelength with God; it's the necessary state to enter heaven.

And the Hail Mary? Catholics believe that Mary has the power to intercede for them with God. And the most important moment at which she could intercede would be at the point of death where the state of your soul determines your eternal destination. This isn't a wacky necromancy cultist talking. I suspect she sees this less as a suicide (which the Catholic Church has historically not had the most nuanced views on...) than a fulfilment of Jesus' teaching to keep his commandments and that there is no greater love than to lay down your life for your friends.

We're not privy to exactly what she thought, and I don't think anyone's suggesting her approach was entirely orthodox, but if he's not the Second Coming, and he's not the Antichrist, and there are wars and rumours of wars and floods and earthquakes...did she see him as a prophet of the apocalypse? A sort of John the Baptist of the end times, who in demonstrating the reality of the soul would bring people to Christ before He came again?

Unfortunately for M-'s nun, John was not what she fervently believed him to be. And unlike John the Baptist, who said no when asked if he was something he was not, John used M-'s nun's death as a springboard to claim the trappings of both divinity and Catholicism for himself.

Unfortunately for John, judgement is coming in the form of an angry teenager Harrowing Hell and the very power he usurped, armed with a very big sword.

#the locked tomb #tlt #tlt meta #john gaius #cristabel oct