"You are the children and we are the mother." Nortth--or maybe Townsend--in an interview with Franklin, the Colonies' ambassador to the Court of St. James to smooth relationships between Britain and the Colonies.
"There will be war." Franklin's letter home after the interview.
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"Ships are damaging major undersea cables in the Baltic Sea almost every month," German Foreign Minister Annalena Baerbock told the Funke media group.
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Sunday/Some Religious Bits
Pelagianism: a 5th-century Christian heresy taught by Pelagius and his followers that stressed the essential goodness of human nature and the freedom of the human will. Pelagius was concerned about the slack moral standards among Christians, and he hoped to improve their conduct by his teachings. Rejecting the arguments of those who claimed that they sinned because of human weakness, he insisted that God made human beings free to choose between good and evil and that sin is a voluntary act committed by a person against God’s law. Celestius, a disciple of Pelagius, denied the church’s doctrine of original sin and the necessity of infant baptism.
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Marcionite: any member of a gnostic sect that flourished in the 2nd century AD. The name derives from Marcion of Pontus (an ancient district in northeastern Anatolia), who, sometime after his arrival in Rome, fell under the influence of Cerdo, a gnostic Christian, and went on to expand upon his theology. Cerdo’s stormy relations with the church of Rome were the consequence of his belief that the God of the Old Testament could be distinguished from the God of the New Testament—the one embodying justice, the other goodness. For accepting, developing, and propagating such ideas, Marcion was expelled from the church in 144 as a heretic, but the movement he headed became both widespread and powerful.
The basis of Marcionite theology was that there were two cosmic gods. A vain and angry creator god who demanded and ruthlessly exacted justice had created the material world of which humanity, body and soul, was a part—a striking departure from the usual gnostic thesis that only the human body is part of creation, that the soul is a spark from the true but unknown superior God, and that the world creator is a demonic power. The other god, according to Marcion, was completely ineffable and bore no intrinsic relation to the created universe at all. Out of sheer goodness, he had sent his son Jesus Christ to save humankind from the material world and bring about a new home.
Marcion is perhaps best known for his treatment of Scripture. Though he rejected the Old Testament as the work of the creator God, he did not deny its efficacy for those who did not believe in Christ. He rejected attempts to harmonize Jewish biblical traditions with Christian ones as impossible. He accepted as authentic all of the Pauline Letters and the Gospel According to Luke (after he had expurgated them of Judaizing elements). His treatment of Christian literature was significant because it forced the early church to fix an approved canon of theologically acceptable texts out of the mass of available but unorganized material.
The Marcionites were considered the most dangerous of the gnostics by the established church.
Marcionite: any member of a gnostic sect that flourished in the 2nd century AD. The name derives from Marcion of Pontus (an ancient district in northeastern Anatolia), who, sometime after his arrival in Rome, fell under the influence of Cerdo, a gnostic Christian, and went on to expand upon his theology. Cerdo’s stormy relations with the church of Rome were the consequence of his belief that the God of the Old Testament could be distinguished from the God of the New Testament—the one embodying justice, the other goodness. For accepting, developing, and propagating such ideas, Marcion was expelled from the church in 144 as a heretic, but the movement he headed became both widespread and powerful.
The basis of Marcionite theology was that there were two cosmic gods. A vain and angry creator god who demanded and ruthlessly exacted justice had created the material world of which humanity, body and soul, was a part—a striking departure from the usual gnostic thesis that only the human body is part of creation, that the soul is a spark from the true but unknown superior God, and that the world creator is a demonic power. The other god, according to Marcion, was completely ineffable and bore no intrinsic relation to the created universe at all. Out of sheer goodness, he had sent his son Jesus Christ to save humankind from the material world and bring about a new home.
Marcion is perhaps best known for his treatment of Scripture. Though he rejected the Old Testament as the work of the creator God, he did not deny its efficacy for those who did not believe in Christ. He rejected attempts to harmonize Jewish biblical traditions with Christian ones as impossible. He accepted as authentic all of the Pauline Letters and the Gospel According to Luke (after he had expurgated them of Judaizing elements). His treatment of Christian literature was significant because it forced the early church to fix an approved canon of theologically acceptable texts out of the mass of available but unorganized material.
The Marcionites were considered the most dangerous of the gnostics by the established church.
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“England, which at the beginning of the sixteenth century seems to have been one of the most Catholic countries in Europe, became, by the seventeenth century, the most virulently anti-Catholic, and the almost dominant ideology of anti-Catholicism fueled the civil wars that engulfed all parts of the British Isles in mid-century and later provoked the Bloodless Revolution, from which what passes for a British constitution derives” (Collinson, 2004, )
“England, which at the beginning of the sixteenth century seems to have been one of the most Catholic countries in Europe, became, by the seventeenth century, the most virulently anti-Catholic, and the almost dominant ideology of anti-Catholicism fueled the civil wars that engulfed all parts of the British Isles in mid-century and later provoked the Bloodless Revolution, from which what passes for a British constitution derives” (Collinson, 2004, )
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