Bone-mend and Salt (Accidental Heretics Book 1)


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Once one admits the existence of an agitator and founder of the Church, who was crucified under Pontius Pilate — and this without the least contemporary [corroborating] testimony and while the name Jesus for a long time kept the meaning of the Biblical Joshua — , why be surprised that the spiritual scholars accept the false listing of popes and bishops that was drafted by Eusebius de Cesaree and that back-dates the canonical texts, interpolates writings from the Second Century and citations dating from the controversies of the Fourth and Fifth Centuries, and fixes as heretical — as if these ideas articulated themselves in the year 30 [C.

Although it does not appear to me denuded of utility to emphasize such an imposture at a time when one quite incorrectly thinks that the Pontifical authority and the clerical bureaucrats have survived the collapse of the last totalitarian citadels, I have found less charm in rectifying the opinion that nothing — other than some inertia of thought — continues to support the pretension to uncover these innervations of the living, which are often frail and yet generate a force that is incomparably more efficacious than the critical consciousness that intends to offend the tombstones of oppression.

Under the label of heresy, what is recovered of the labels by which the Church subjugated, by naming, diverse human and inhuman behaviors, the condemnation of which reinforced the superior power of orthodoxy? Episcopal rivalries [and] internecine struggles, as in Arianism, monophysism [and] English Lollardism.

Or a dislocation — which the market in penitence and death exploited with remarkable skill — of the limping body of the constraint of license, the asceticism of debauchery, [and] the repression of relief. Or a still-more secret attitude, which is the object of perplexity to the religious police: the individual will to find a destination that — contrary to the social forms of antiphysis — is better reconciled to the promises of a nature that had previously been relegated by its exploitation to the far side of the human.

One will easily divine the types of heresies or irreligious remanences [13] to which my curiosity is the most willingly attached. It is thus agreed, from the beginning, that the study of the Free Spirit does not relieve me of such a requirement. On the other hand, a single merit must be granted to this work: I would love it if it misunderstood as little as possible the solicitations of the pleasures of knowing and the gay science.

As a summary that, in the course of time, reveals itself to be the cleaning-out of the undergrowth of an uncertain history, this book — I have the feeling — at least will escape the risk of competing for the most errors, ignorant remarks and fabricated hypotheses with the majority of the volumes, monographs and scholarly works that have, in our era, been piled on the heads of Jesus, the apostles and their residual heirs. If it is, finally, necessary to furnish an excuse for a style of writing in which one hardly finds the care that I give to the books that are not too far removed from the line of my life, I would like simply to say that each matter has been given the treatment that it suggests.

Singularly and paradoxically destined, like the Jewish people: the Books or Biblia, which under the name Bible founded the Hebraic mythology, which, raised up by the elective glory of a unique God, aspired to reign over all of humanity. Invested with an eternal and universal truth, each person entered into the design only to lend him or herself to YHWH, at the cost of an effacement in time and space, of which no nation offers such an unhappy example.

Born within a Statist centralism that rallied [together] the nomads, hastily sedentarized on newly conquered territories, the arrogance of the God of the holy wars — by a cruel irony — would not cease to puff itself up with the wind of prophet-ism to the extent that the temporal power of the Hebrews, far from seizing the world so as to propagate obedience in it to YHWH, would succumb under the blows of the Assyrians, Persians, Greeks, and Romans, and would find itself extirpated from the very places in which it had been established over the course of nearly two millennia.


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But what surprises is the fact that this nation kept faith, confidence and accredited a deity that was quite the contrary to it. Situating themselves in a mythical history, the temporal aspect of which was only the shadow of a divine will, the Jews have undergone it as a malediction to which they subscribed by advancing a historical exclusion that they only brought forth in the Twentieth Century by obliterating the religious under the trademark of social preoccupations.

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Today, few believers deny that the army and the cooperative system offered to Israel are better guarantees than YHWH. Vilified, oppressed, massacred, imprisoned in the ghettos, they had not ceased to interpret the nightmare in an exegetical way. The malediction confirmed their status as the Chosen People; it conferred upon them — through the water, fire and blood of sacrifice and redemption, the ordeal and salvation, expiation and redemption — an existence that was thus metaphysical, sub specie aeternitatis.

Expelled from Palestine in , after the collapse of their last insurrection, the Jews would be cast aside at the same time that their religion would be taken up by Christianity which issued from Judaism , the political career of which would emerge in the Fourth Century under a Catholicism that conducted pogroms.

While a succession of reversals, saluted by prophetic agitators as just divine punishments, swelled with anger and blood the unmerciful myth of the God of Israel, a more pacific conquest made itself clear. Namely, a diaspora swarming to the four corners of the world colonies of Jews who, due to the intransigence with which they dwelled on the question of the unique God, did not find it repugnant to compromise when necessary to safeguard their right to asylum and financial interest.

It was here, in the overture of the spirit that imposed the laws of commerce, that the cruel YHWH gave way to a more compassionate God, insofar as Mosaic rigor would accommodate a relaxation of its rituals. The Egyptian, Babylonian, Persian, Greek and Roman imperialisms included in their politics of expansion the recognition of the gods honored by the vanguished nations. Once it accomplished the conquest of the territories of Canaan, the young and precarious Hebrew state remained on the defensive.

It took root in an agrarian structure. Reassembling the nomads, it cemented the nation in a monotheistic bloc in which God, in solidarity with his people, created the Earth so that they could cultivate it and impose his law everywhere. The local branches of the diaspora did not constitute the bridge heads, the billeting of the troops prompted to mark out paths for the merchants. But the Jews were no less enslaved where the synagogue represented the Temple of Jerusalem. Although they were proselytes, these slaves isolated themselves in a defensive crouch, as if the immobility of the sacerdotal caste that was all the rage in Judea, Samaria and Galilee was weighing them down.

The dynamism of the industrious Jewish classes got entangled in the nets of the Sadduceean bureaucracy, the aristocratic caste of the functionaries of the Temple. Its conservatism concretized this God of conquest who had struck his faithful with powerlessness and who held as a salutary expiation the gift that they made of it every day of their existence. The development of the modernist party, Pharisaism, arrived too late, when the Jewish nation was no longer a colony that the successive empires negligently inherited.

The Phariseeans came up against it, in addition to the revolts of the extremist type that circumscribed their project of massacring the goyim, or nonbelievers, and adoring YHWH. Lacking a bite on history, the Jewish people, made toothless by an all-powerful God who chose them, condemned themselves to the time of the holocaust. Many times re-written and revised, the original kernel of the first biblical texts date from the 10 th and 11 th centuries before the Christian era, shortly after the establishment of the Hebrews in the land of Canaan.

They lived there as semi-nomads and in a mosaic of City-States of the tribes of the Semitic race. Nomads themselves, the Hebrews, the tribes of which had visited Mesopotamia and Egypt, and gleaned from them religious beliefs and techniques of organization, seized hold of a part of the land of Canaan under the leadership of a person whom their mythology gave the name Moses.


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  5. Perhaps around 1, [B. He arrogated to himself the function of the great priest, the temporally sacralized monarch, his power to guide the people chosen by El, the Father, creator of the universe and mankind, conceived so as to be obeyed. The legend attributes to Solomon, son of David, the construction of the first Temple of Jerusalem, symbol of the faith and supremacy of the Jews, monument to monotheism, which hastened to destroy the invaders and that one day would be substituted for by the Basilica of Rome.

    Nevertheless, the tyranny of Solomon provoked the secession of the northern tribes. Upon his death, they refused obedience to his son and, strong with the consent of Egypt, founded in [B. From then on, Palestine was split between two rival regions: in the south, the kingdom of Judea, with Jerusalem as its capital; in the north, the kingdom of Israel, including Samaria and Galilee today Jordan. Over the centuries, hate and scorn pitted Judea against Samaria, the former sheltering itself in the jealous cult of YHWH; the latter, more tolerant, offering itself to new ideas and Greek influences.

    The opposition between Judeans and Samaritans explains an important part of the Hellenization of Jewish Gnosticism, omnipresent in the first Christianities. Priding themselves on being the true children of Israel, they only retained as sacred the Books of the Pentateuch : Genesis, Exodus, Leviticus, Numbers, and Deuteronomy.

    On the mountains of Ebel and Garizim, which were estimated to be more powerful than the Temple at Jerusalem, were raised the places of the cult. For them, YHWH, God of war and conquest, had not abolished El, the father, from whom he issued, nor the tetrad that he originally formed with his wife Asterath Astaroth, Astarte , and their sons and daughter.

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    C. S. Lewis

    For the Samaritans, two feminine divinities subdued the merciless patriarch whom the Judeans claimed for themselves. So it was not by chance that women occupied a preponderant place in the philosophy of the physician and philosopher Simon, to whom all the varieties of Christianity — and Catholicism in its turn — would impute the origin of a thought radically hostile to the religious spirit.

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    In [B. The population, reduced to servitude, took the road of exile. The historians designate communally under the name of Judaism the form taken by the religion of the Jewish people after the destruction of the First Temple and the captivity in Babylon. This defeat — the first in a long series — at the same time brought forth an apology as desperate as it was frenzied from the all-powerful God, as well as an exacerbated feeling of collective guilt. At each reversal, the litany of wandering prophets exalted the grandeur of YHWH, going over and over again in the psalmic fashion the calling of the Jewish people to dominate the world and to prove in its heart the just expiation of its lack of faith.

    Thus, biblical mythology resounds with hymns to expansionist bragging as much as in counterpoint it takes offense at the sour harmonies of a guilt that is endlessly harped upon.


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    The beating of guilt rhythms the Bible and the fluttering of the wings broken by Hebraic power. Without too much difficulty, polytheism revoked one or the other of the divinities who were incapable of satisfying the prayers that were addressed to them. Does the supplicant not dare to threaten vexatory measures to the god who maladroitly does his job? But when it is a question of a unique God, the father of a national family whose children must fear, tremble, venerate and love, as well Because YHWH would multiply the Chosen People as much as there are grains of sand by the sea; he would guarantee to them a prosperity without parallel; all peoples would incline themselves before the grandeur of Israel and would serve it without a murmur.

    That history continues to ruin the promise of such a brilliant glory — this is not what embarrasses the believer, who is little disposed to accuse the just and terrible YHWH of perjury, powerlessness or perversity. No, it is evident that the guilty ones were the Jews themselves, unworthy men, who — by their split between the kingdoms of the North and of the South — profaned the heritage of David, while the weakness of their zeal drew down the just wrath of the Lord. The cruelest of enemies — the Babylonians, Persians, Greeks and Romans — wove between the hands of the Eternal the net of unhappiness and redemption.

    Because, if the children of Israel amended themselves, resigned themselves, graciously, to misfortune with a morbid joy — claiming their unshakable confidence in the fire of the ordeal — then divine mercy would bring down upon them his perpetual grace. Such is the essential message of the biblical prophets and the sacralized texts; men are invited to cover themselves with imprecations so as to redeem the incongruous conduct of a God whom, having chosen to overwhelm an emerging empire with opprobrium, no longer hesitated to annihilate the universe that he created.

    There is no doubt that this is a unique phenomenon in history — a State, possessed by an invincible God and dispossessed of any victory, in which germinated the project of a universal theocracy, a millennium sanctifying the earth, a holy war in which the combatants have no arms other than the teardrops of their bodies to confront the enemy.

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    Once more, it was in Samaria that, against Yahwist intransigence, there emerged the dualism that opposed a good God, unknowable, ungraspable and not of this world, to the God of war, the Demiurge, creator of a bad world; which was an idea later adopted by Christianity of the Nazarene type, as well as by the hedonistic gnostics of the Carpocratian school.

    Where the political and military development of Judea ends, there begins the myth of religious imperialism. A veritable cursed saga, remodeling the most ancient texts, inscribed itself on the steps of the Temple sacked by the Babylonians. They were helped — and here there was the heritage and recuperation of the pre-Yahwist cults — by women, prophetesses, such as Deborah, who commanded the tribes of the north.

    The nazirs [non-believers], ascetics and combatants devoted to God — Samson, for example — composed the shock troops. The traditional rivalry between the temporal prince and the priest shows through in the fate reserved for kings: honored in the narrative books [of the Bible], they were shamed in the prophetic books and the Psalms. For the fanatics of holy war, God is king and has no need to lead his people to the type of victory won by a head of state. Eli and Elise propagated the cult of YHWH in the towns and countrysides against the sectarians of Baal and the ancient gods.

    Bone-mend and Salt (Accidental Heretics Book 1)
    Bone-mend and Salt (Accidental Heretics Book 1)
    Bone-mend and Salt (Accidental Heretics Book 1)
    Bone-mend and Salt (Accidental Heretics Book 1)
    Bone-mend and Salt (Accidental Heretics Book 1)
    Bone-mend and Salt (Accidental Heretics Book 1)
    Bone-mend and Salt (Accidental Heretics Book 1)

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