Phillu mainizee (175) Mandelin tykänneen Tito Puentesista ja Pupi Camposta niin paljon että muutti nimensä Babaluuxi. (Kolmas nimi on pianisti Joe Loco.) "Babalú" is a Cuban popular afro song written by Margarita Lecuona, the cousin of composers Ernestina and Ernesto Lecuona. The song title is a reference to the Santería deity Babalú Ayé. "Babalú" was the signature song of the fictional television character Ricky Ricardo, played by Desi Arnaz in the television comedy series I Love Lucy, though it was already an established musical number for Arnaz in the 1940s as evidenced in the 1946 film short Desi Arnaz and His Orchestra. By the time Arnaz had adopted the song, it had become a Latin American music standard, associated mainly with Cuban singer Miguelito Valdés, who recorded one of its many versions with Xavier Cugat and his Waldorf-Astoria Orchestra. Arnaz made the song a rather popular cultural reference in the United States.
ellauri144.html on line 603: Impiety. Your irreverence toward my deity.
ellauri171.html on line 855: Ba'al Hermon, titular local deity of Mount Hermon.
ellauri171.html on line 1003: But the appearance of Jezebel in the bible includes no mention of her sexuality. In the Hebrew Bible, Jezebel appears in the books of first and second Kings as the wife of King Ahab— the marriage being a political alliance between Israel and Sidon (a coastal city to the north) where Jezebel was the princess. Jezebel brings her religion to Israel with her, and the worship of Baal is blasphemy in the eyes of the biblical writers. According to the text, Jezebel begins killing Israel’s prophets. Because of this, Elijah challenges the prophets of Baal to a showdown with Israel’s deity. The Baal worshipers fail to summon their deity, so Elijah calls upon Yahweh and fire descends from heaven and consumes the altar. Having won, Elijah then slaughters all of the prophets of Baal. Jezebel threatens to kill Elijah by the same time the next day, and, ironically, Elijah retreats.
ellauri171.html on line 1020: Jezebel pursued Elijah the Prophet as well. Elijah had challenged the false prophets of Baal to produce a tangible response from their deity, during an epic showdown on Mount Carmel. When they failed to do so, the prophets of the Baal were proven false and Elijah had them all killed. Haha! When Jezebel threatened to kill Elijah in retribution, he fled for his life. Fucking murderer and a wimp to boot!
ellauri184.html on line 767: Mailer is considering a God of Action, something of a Hemingway in deistic form who must prove himself with creative acts, a deity in the trenches, making mistakes, failing, succeeding, learning from his mistakes, constantly evolving.The God that interests Mailer is one guided by intuition no less than we, His creations whom we are said to resemble. Nuchem´s own self image to a jot.
ellauri198.html on line 635: Most scholars agree that the ritual performed at the tophet was child sacrifice, and they connect it to similar episodes throughout the Bible and recorded in Phoenicia (whose inhabitants were referred to as Canaanites in the Bible) and Carthage by Hellenistic sources. There is disagreement about whether the sacrifices were offered to a god named "Moloch". Based on Phoenician and Carthaginian inscriptions, a growing number of scholars believe that the word moloch refers to the type of sacrifice rather than a deity. There is currently a dispute as to whether these sacrifices were dedicated to Yahweh rather than a foreign deity.
ellauri321.html on line 220: Set in the year before the Wall Street crash, Juan in America is a classic evocation of the final mania of prohibition, as seen through equally maniacal British eyes. The character Eric Linklater devised to be his unreliable explorer was one capable of absorbing the enormity of the American experience without being overwhelmed by its incongruities. A blithe, bastard descendent of Byron(tm)s Don Juan, Linklater´s Juan is an anti-hero with a taste for the grotesque and the ridiculous, at once both dirty and deity whose response when faced either with sudden catastrophe or miraculous survival is simply to laugh. A novel in the mode of the picaresque, this is a story of erotic discovery in the sense, as Juan puts it, that, eh, your trousers hide not only your willy but your kinship to the clown. A nation emerging as a great power is exalting in absurdist energies. In its last spasms before the great depression, America is revealed through a series of unlikely accidents as Juan stumbles from state to state, somehow evading consequences as he goes. On his first day, he falls for the daughter of a gangster, witnesses a murder in a speakeasy and watches a woman leap to her death in a New York street. He thrills to the bizarreness of each spectacle and moves on to the next in a galloping mood that is part medieval romance, part running commentary on what was still, in the 1920s, the new world.
ellauri377.html on line 157: deity.jpg" />
ellauri411.html on line 170:

The evidence for the actual history of how İsrael became İsrael does not align with the Torah narrative that closely according to the current research and archaeology- rather than being migrants from elsewhere, it appears our ancient ancestors were just indigenous people who began differentiating themselves politically from their neighbours via the adoption If a monolatrous, or henotheistic religion that later evolved into monotheistic Judaism several centuries later. Henotheism is the worship and or belief of a single deity, while accepting the existence or possible existence of other deities. Monolatry is the recognition of many deities, but only consistent worship of a single deity.
ellauri412.html on line 178: Asherah, or Ashtoreth, was the name of the chief female deity worshiped in ancient Syria, Phoenicia, and Canaan. The Phoenicians called her Astarte, the Assyrians worshiped her as Ishtar, and the Philistines had a temple of Asherah. Asherah was a fertility goddess, and considered a high deity by the Canaanites on the level of their god Baal. God wasn't crazy about Asherah worship and warned Israel about it several times, commanding them repeatedly to tear down the symbols of Asherah worship, the Asherah pole, also known as Asherim or Asherah Groves:
ellauri478.html on line 180: We believe in the full deity and full humanity of Jesus Christ, in his virgin birth, his sinless life, his miracles, his substitutionary and atoning death, his bodily resurrection, his ascension to the right hand of God the Father, his present rule over and intercession for the Church, and his visible return in power and glory. We believe in the present ministry of the Holy Spirit, whose work of regeneration is essential for salvation. By the Spirit's sanctifying power, which indwells all believers in Christ, we are enabled to live godly lives of worship and service. We believe in the bodily resurrection of every person for the final day of judgment before the Lord Jesus Christ — the lost unto eternal punishment and the saved unto eternal life. A more complete statement of our doctrinal standards can be found in the Westminster Confession of Faith together with its Larger and Shorter Catechisms.
ellauri480.html on line 378: Perceived Unfairness: Many struggle with the idea that a benevolent deity allows suffering and inequality in the world, leading to feelings of abandonment or discontent.
ellauri480.html on line 408: Eru Ilúvatar, also known as the One, is the single omniscient and omnipotent creator. He has been existing eternally in the Timeless Halls and possesses the Flame Imperishable in his spirit which kindles existence from nothingness. Eru said "eä" ("let it be") like the Beatles, and thus Eä, the universe, was created. Eru is a Quenya name meaning "He that is Alone". Ilúvatar (pron. N [iˈluːvatar], V [iˈluːβatar]) is Quenya for "Father of All", more commonly referred to as Eru Ilúvatar. Another name, less used, was Ainatar ("Holy Father"). Tolkien understood Eru not as a "fictional deity" but as a name in a fictional language for the actual monotheistic God,
ellauri498.html on line 606: Historically, the SP was dismissed by many south-minded scholars as theologically corrupted and therefore of little value for reconstructing the original Hebrew text. Wilhelm Gesenius’ influential assessment in the early 19th century typified this view. He argued that the SP was secondary and shaped by sectarian interests. While the original concept of Yahweh may have been henotheistic (devoted to a single deity while accepting the possible existence of others like cone-hatted thunder gods (fig.1), fish (fig.2), huge dogshit bins (fig.3), fat ladies with telltale holes (fig.4) and golden bulls (fig.5), rather than monotheistic, the Southpaw Jews (known as prophets) insisted that the Israelites too must worship Him alone (fig.6). A reason why the ancient Israelites worshipped Baal was because they thought Yahweh and Baal were one and the same.
ellauri499.html on line 78: This historical reconstruction proposes that YHWH—a deity firmly rooted in the central Israelite hill country during the Iron Age—only formally became Israel’s god during the ninth century BCE, when Samaria’s Omride kings deliberately modeled the local deity YHWH on the more popular Levantine warrior storm-god Baal(-šamêm). Furthermore, I argue that YHWH only officially became Judah’s patron god and the primary deity of the Jerusalem temple under the direct influence of Omride Israel’s YHWistic political-religious reforms. Ultimately, I conclude that Baal worship was traditional in ancient Israelite and Judahite religion down to the end of the monarchic period, at which point small circles of Judahite scribes began to advocate "historically innovative" monopoöistic political-religious ideologies pitting the Israelite deity YHWH against the allegedly “foreign” god Baal.
ellauri499.html on line 80: This historical reconstruction proposes that YHWH—a local minor deity firmly rooted in the central Israelite hill country during the Iron Age—only formally became Israel’s god during the ninth century BCE, when Samaria’s Omride kings deliberately modeled the local deity YHWH on the more popular Levantine warrior storm-god Baal(-šamêm).
ellauri499.html on line 82: Furthermore, I argue that YHWH only officially became Judah’s patron god and the primary deity of the Jerusalem temple under the direct influence of Omride Israel’s YHWistic political-religious reforms.
ellauri499.html on line 84: I conclude that Baal worship was traditional in ancient Israelite and Judahite religion down to the end of the monarchic period, at which point small circles of Judahite scribes began to advocate "historically innovative" monopolistic political-religious ideologies pitting the Israelite deity YHWH against the allegedly “foreign” god Baal.
ellauri499.html on line 96: Adopting this perspective, I conclude that: (1) Baal worship was traditional to ancient Israelite and Judahite religion down to the end of the monarchic period; (2) YHWH’s cult cannot be said to have originated historically in Bronze Age Arabia—as the reigning “Midianite-Kenite Hypothesis” maintains—but is rooted in the central Israelite hill country in the Iron Age (cf. the “Berlin Hy- pothesis”); (3) YHWH cannot clearly be said to have originated as a storm god, as many scholars maintain, but especially appears to have taken on storm-god features under Baal’s infuence in the Iron II period; (4) YHWH became Israel’s representative god under the patronage of Samaria’s ninth-century Omride kings, who seem to have modeled YHWH on the more popular Levantine deity Baal(-šamêm); (5) YHWH’s associations with the deep south are to be connected to political and economic expansion into the Egyptian Sinai during the ninth and eighth centuries; (6) YHWH officially became Judah’s patron god and the primary deity of the Jerusalem temple under the direct infuence of Omride Israel’s YHWistic political-religious reforms; (7) Jerusalemite YHWism further developed distinctive YHWistic traditions that reflect and respond to Judah’s specifc social-political economy and political-religious history; and (8) the Hebrew Bible’s Baal polemics largely derive from limited Judahite scribal circles in the late monarchic and post-monarchic periods that advocated newly invented insidious political-religious ideologies.
ellauri499.html on line 134: In light of YHWH’s historical origins inde- pendent from Israel—evidenced in part by the theophoric element El, not YHWH, in Israel’s name —the important religious-historical problem arises as to when and under what circumstances YHWH formally became Israel’s representative deity.
ellauri499.html on line 136: Relying heavily upon the Hebrew Bible’s dominant Judahite narrative, scholars have ascribed YHWH’s formal elevation to the position of Israel’s patron deity to Israel’s Mosaic prehistory, the reign of Saul, King David’s rule, or even Jehu’s coup overthrowing Omri’s royal house. However, I contend that this major shift in YHWH’s identity is to be correlated with Israel’s broader political, economic, and cultural transformation under the Omrides.
ellauri499.html on line 212: Religious competition was real, and different groups backed different cults Ahab and Omri (and earlier Jeroboam-era traditions) are portrayed in Kings as promoting worship associated with the northern court and its contacts. If you strip away the Bible’s moral framing, the most defensible inference is: there were pro-Baal/anti-Yahweh (or at least pro–other-deity) factions or households in at least parts of Israel/Judah at different times.
ellauri499.html on line 264: The Hebrew Bible includes use of the term in reference to various Levantine deities, often with application towards Hadad, who was decried as a false god. In the Hebrew Bible, Baal appears frequently as a foreign or rival deity, with prophets like Elijah opposing his cult, while in early Israelite contexts, the title may have sometimes referred to Yahweh. Depiction as a false god was taken over into Christianity and Islam, sometimes under the form Beelzebub (Lord of flies) in demonology. Classical sources rendered him as Belus. The Quran also references Baal worship, portraying him as a false god opposed by the prophet Elijah (Arabic: Ilyās or Elyas) (Qur’an 37:125). The Quran also mentions Ba'al as a common noun meaning “husband” (Qur’an 2:228, 4:128, 11:72, 24:31). Ba'al (בעל) is the most commonly used Modern Hebrew word for a husband.
ellauri499.html on line 270: The word's biblical senses as a Phoenician deity and false gods generally were extended during the Protestant Reformation to denote any idols, icons of the saints, or the Catholic Church generally. In such contexts, it follows the anglicized pronunciation and usually omits any mark between its two As. In close transliteration of the Semitic name, the ayin is represented, as Baʿal. In the Northwest Semitic languages—Ugaritic, Phoenician, Hebrew, Amorite, and Aramaic—the word baʿal signified "owner" and, by extension, "lord", a "master", or "husband". Cognates include the Akkadian Bēlu, Amharic bal (ባል),and Arabic baʿl (بعل). Báʿal (בַּעַל) and baʿl still serve as the words for "husband" in modern Hebrew and Arabic respectively. They also appear in some contexts concerning the ownership of things or possession of traits. The feminine form is baʿalah (Arabic: بَعْلَة), meaning "mistress" in the sense of a female owner or lady of the house and still serving as a rare word 'emäntä' for "wife" in Finnish agrarian speech.
ellauri499.html on line 277: A minority propose that JHWH was a native Canaanite deity whose cult was identified with or absorbed aspects of Hadad's. Regardless of their original relationship, by the 1st millennium BC, they were distinct: Hadad was worshiped by the Aramaeans and Baʿal by the Phoenicians and other Canaanites. Baʿal is well-attested in surviving inscriptions and was popular in theophoric names throughout the Levant but he is usually mentioned along with other gods, "his own field of action being seldom defined". He was like the CEO.
ellauri499.html on line 281: He was also called upon during battle, showing that he was thought to intervene actively in the world of man, unlike the more aloof El. The Lebanese city of Baalbeck was named after Baal. Alternatively, Ba' al is a divine co-regent with El, where El was the executive while Ba' al was the sustainer of the cosmos. The Baʿal of Ugarit was the epithet of Hadad, but as time passed, the epithet became the god's name while Hadad became the epithet. Baʿal was usually said to be the son of Dagon, the funny fish god, but appears as one of the sons of El in Ugaritic sources. Both Baʿal and El were associated with the bull in Ugaritic texts, as they symbolized both strength and fertility. He held special enmity against snakes, both on their own and as representatives of Yammu (lit. "Sea"), the Canaanite sea god and river god. He fought the Tannin (Tunnanu), the "Twisted Serpent" (Bṯn ʿqltn), "Lotan the Fugitive Serpent" (Ltn Bṯn Brḥ, the biblical Leviathan)] and the "Mighty One with Seven Heads" (Šlyṭ D.šbʿt Rašm). Baʿal's conflict with Yammu is now generally regarded as the prototype of the vision recorded in the 7th chapter of the biblical Book of Daniel. As vanquisher of the sea, the Canaanites and Phoenicians regarded Baʿal as the patron of sailors and sea-going merchants. As vanquisher of Mot, the Canaanite death god, he was known as Baʿal Rāpiʾuma (Bʿl Rpu) and regarded as the leader of the Rephaim (Rpum), the ancestral spirits, particularly those of ruling dynasties. From Canaan, worship of Baʿal spread to Egypt by the Middle Kingdom and throughout the Mediterranean following the waves of Phoenician colonization in the early 1st millennium BC. He was described with diverse epithets, and before Ugarit was rediscovered, these were supposed to refer to distinct local gods. However, as explained by Day, the texts at Ugarit revealed that they were considered "local manifestations of this particular deity, analogous to the local manifestations of the Virgin Mary in the Roman Catholic Church". In those inscriptions, he is frequently described as "Victorious Baʿal" (Aliyn or Ảlỉyn Baʿal), "Mightiest one" (Aliy or ʾAly] or "Mightiest of the Heroes" (Aliy Qrdm), "The Powerful One" (Dmrn), and in his role as patron of the city "Baʿal of Ugarit. As Baʿal Zaphod, he was particularly associated with his palace atop Jebel Aqra (the ancient Mount Ṣapānu and classical Mons Casius). He is also mentioned as "Winged Baʿal" (Bʿl Knp) and "Baʿal of the Arrows" (Bʿl Ḥẓ). Phoenician and Aramaic inscriptions describe "Baʿal of the Mace" (Bʿl Krntryš), "Baʿal of the Lebanon" (Bʿl Lbnn), "Baʿal of Sidon" (Bʿl Ṣdn), Bʿl Ṣmd, "Baʿal of the Heavens" (Baʿal Shamem or Shamayin), Baʿal ʾAddir (Bʿl ʾdr), Baʿal Hammon (Baʿal Ḥamon), Bʿl Mgnmt. Baʿal Hammon was worshipped in the Tyrian colony of Carthage as their supreme god. It is believed that this position developed in the 5th century BC following the severing of its ties to Tyre following the 480 BC Battle of Himera. Like Hadad, Baʿal Hammon was a fertility god. Inscriptions about Punic deities tend to be rather uninformative, though, and he has been variously identified as a moon god[citation needed] and as Dagan the grain god[citation sorely missed].
ellauri499.html on line 299: Yahweh is frequently identified in the Hebrew scriptures with El Elyon. This was after a conflation with El in a process of religious syncretism. ’El (Hebrew: אל) became a generic term meaning "god", as opposed to the name of a worshipped deity, and epithets such as El Shaddai came to be applied to Yahweh alone, while Baal's nature as a storm and weather god became assimilated into Yahweh's own identification with the storm. In the next stage the Yahwistic religion separated itself from its Canaanite heritage, first by rejecting Baal-worship in the 9th century, then through the 8th to 6th centuries with prophetic condemnation of Baal, sun-worship, and worship on unregistered "high places", practices pertaining to thedead, and other unholy matters.
ellauri499.html on line 377: In the Hebrew Bible, He (Baal) is often set up as a divine rival of the God of Israel, although the God of Israel generally always wins their battles. The biblical texts also make clear that Yahweh came to be associated with the language, imagery, and traditions of Baal worship, perhaps as part of a deliberate attempt to elevate Yahweh’s profile and status as the patron deity of the Northern Kingdom. Judges 5:2-11, which twice calls Yahweh the “God of Israel,” depicts Yahweh marching from his mountain home in the deep south (called Seir and Edom) as a warrior storm god much like Baal.
ellauri502.html on line 128: 4 sivustoa You are asking the ultimate question of the New Testament. From a purely logical or strategic standpoint, it seems like a terrible PR move. If a deity wants people to believe they are God, showing up with total omniscience and knowing the future would be a much faster way to convince everyone. According to Christian theology, the Son chose this "mental block" (the human limitation) not to be believable as a God, but to be believable as a human. Here is exactly what that mental block was "in aid of":
ellauri502.html on line 136: 4. To Defer Honor to the Father In first-century Jewish culture, a good son never upstaged his father. By saying, "I don't know, only my Father knows," Jesus was showing the ultimate form of humility and respect. He was telling His followers that He wasn't on Earth to build His own kingdom or brag about His own knowledge, but to point people toward the Father. So, while it made Him less "believable" as an all-powerful space-deity to skeptics, theologians argue it made Him infinitely more trustworthy to hurting people, because it proved He actually knew what it felt like to be a limited, blind human. If you were designing a manifestation of God, would you prefer one that displays absolute power, or one that chooses absolute relatability? Tekoälyn antamat vastaukset voivat sisältää virheitä. Lue lisää
ellauri504.html on line 113: Yes, Marcion of Sinope (and the movement of Marcionism) taught that the God of the Old Testament—often identified as Jehovah or Yahweh—was a lower, flawed creator deity (the Demiurge), entirely separate from the Supreme God revealed by Jesus Christ.
xxx/ellauri183.html on line 109: In Malamud's cosmology, free will and an omnipotent deity coexist because God ("who invented man to perfect himself") has an overall plan "to make man meet his obligations, but in a way he can't tell him about in advance -- to make him use himself best."
xxx/ellauri251.html on line 133: Being treble in thy divided deity, Jonka jumaluus on kolmiyhteinen,
xxx/ellauri312.html on line 349: deity.com/wp-content/uploads/2010/07/mileva_maric.jpg" />
xxx/ellauri312.html on line 558: Kierkegaard’s view was that one’s relation to a deity is irreducible to a creed (TRR, pp. 391–392). Instead of belief, what is vital is the religious romance. Willy to believe. The intimacy between a lesser being and a greater being is something we find in Keats' Endymion. Rorty analogizes religious faith with the experience of lovemaking. Unfair relations are valuable if they are able to deepen an individual’s unique life experience. They redeem the believer and the lover by helping them grow meaningfully, not by stretching uncomfortably. Religious connections range from "one of adoring obedience, or ecstatic communion, or quiet confidence, or some combination of these". Sounds a lot like Al Bundy's Love And Marrage.
xxx/ellauri357.html on line 424: The ancient poets animated all sensible objects with Gods or Geniuses, calling them by the names and adorning them with properties of woods, rivers, mountains, lakes, cities, nations, and whatever their enlarged and numerous senses could perceive. And particularly they studied the Genius of each city and country, placing it under its mental deity. Till a system was formed, which some took advantage of and enslaved the vulgar by attempting to realize or abstract the mental deities from their objects. Thus began Priesthood. Priests are like worms, they shit on the nicest leaves. Choosing forms of worship from poetic tales. And at length they pronounced that the Gods had ordered such things. Thus men forgot that all deities reside in the human breast.
xxx/ellauri387.html on line 499: The ´definiteness´ of a genre classification leads the reader to expect a series of formal stimuli--martial encounters, complex similes, an epic voice--to which his response is more or less automatic; the hardness of the Christian myth predetermines his sympathies; the union of the two allows the assumption of a comfortable reading experience in which conveniently labelled protagonists act out rather simple roles in a succession of familiar situations. The reader is prepared to hiss the devil off the stage and applaud the pronouncements of a partisan and somewhat human deity . . . . But of course this is not the case; no sensitive reading of Paradise Lost tallies with these expectations, and it is my contention that Milton ostentatiously calls them up in order to provide his reader with the shock of their disappointment. This is not to say merely that Milton communicates a part of his meaning by a calculated departure from convention; every poet does that; but that Milton consciously wants to worry his reader, to force him to doubt the correctness of his responses, and to bring him to the realization that his inability to read the poem with any confidence in his own perception is its focus.
xxx/ellauri410.html on line 1261: As for the Trinity being a form of pagan lunch meat - again it's just something you made up. If God is both masculine and feminine why is He only referred to in the masculine in holy scripture? If you really put some brain power behind your imaginary rants you would have considered John 4:24 when God's own son declared God to be Spirit, so he could easily be neither. Of course you didn't bother to consider John 10:30 when you made up your concept about Jesus lack of deity.
xxx/ellauri446.html on line 95: Reincarnation is just one of the things where Wiccans stray from the Jesus way. • Reincarnation.  Many Wiccans believe that at death, the soul passes into “Summerland,” until the soul is re-birthed again into the physical world.  By the way, a Pew Research Poll found that 22% of Christians believe in Reincarnation. • Monism.  This means that all is one and one is all; a mystical oneness connects us to nature. • Animism.  This is the belief that inanimate objects possess a vital life force. • Pantheism.  Similar to animism; it’s the idea that everything is deity. • Panentheism.  Deity is within everything and everyone has the deity within them. • Polytheism.  Belief that there is more than one god and/or goddess. • Postmodernism.  This is the predominate worldview today in which one’s beliefs are determined by personal preference or feelings rather than whether it’s true or not.  All views are equally valid because truth is discovered by experience, not knowledge.  In this view, there are no absolutes and everything is relative.
xxx/ellauri450.html on line 74: The God Delusion tries to do several things, including demonstrate that it is highly unlikely that there is any deity (so extremely unlikely, in fact, that one can say: there is/are no god(s)), show the evolutionary reasons why mankind succumbed to religion (and continues to cling on to it), as well as explain why religion is (or aspects of it are) bad.
49