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He describes Kali as she is revered traditionally in Bengal by saying,. Hence the sword, the head, and a third hand extended, bestowing life.
Shiva, Her husband, represents God in His vibrationless state, beyond creation. Thus, He is depicted as supine. You put your hands to your mouth.
Kali is depicted as dancing all over creation. This dance represents the movement of cosmic vibration, in which all things exist.
Those devotees, however, who deeply long for freedom from the cosmic play worship God in the indwelling Self.
Through meditation, they merge in the infinite Aum. And from oneness with Aum they pass beyond creation, to unite their consciousness with God—timeless, eternal Bliss.
The statues of Kali are not intended to depict the Divine Mother as She looks, but simply to display Her functions in the aspect of Mother Nature.
The Divine Mother is, of course, without form, though we may say also that Her body is the entire universe, with its infinity of suns and moons.
She can also appear to the devotee in human form, however. When She does so, She is enshrined in supernal beauty. All the images of gods in India are symbolic.
Aug 14, Emma Maskell rated it really liked it. He references his previous works in his introduction and, to begin with, I felt I may have jumped into the deep end.
However, as I proceeded I found it a compelling read. I often paused for thought finding myself inspired with ideas or new questions to explore.
For example I want to know more about the process of creating a conservative Paul and I will look further into the archaeological findings described.
It is simply enlightening. Even more positively, peaceful insistence upon peace? Perhaps instead we embrace what it is we do stand for without feeling the need to impose it upon others, but by that example others may also embrace the longed for way of peace.
A mentally nourishing and stimulating read. Truly radical. Jun 24, Ross West rated it really liked it. This book is largely an interpretation of Scripture in relation to history that attempts to contrast the vision of God in Scripture and the "normalcy," as Crossan calls it, of the violence of civilization.
In the preface, Crossan states that he is raising "three questions in this book for American Christians or better, for Christian Americans. In the preface, Crossan states that he is raising "three questions in this book for American Christians — or better, for Christian Americans.
In addition, the book deals much more with biblical times than with more recent times. However, I did find it to be a creative, thought-provoking interpretation of Scripture, especially the over-arching thrust of Scripture as Crossan understands it.
I resonated especially with chapter three, "Jesus and the Kingdom of God," and chapter four, "Paul and the Justice of Equality. View all 4 comments.
May 26, Matthew rated it really liked it Shelves: religion , theology. I normally have an ambivalent relationship with Crossan's work, but I like the direction he is going with this book.
Treating Roman imperial rhetoric as theological statements, Crossan presents early Christianity as a non-violent counter-theology in direct confrontation with Roman "peace through victory".
Good stuff. Timely and important thoughts from Crossan about living in the heart of global empire while attempting to live from the heart and be a disciple of Jesus.
The monastery presents an alternative lifestyle that implicitly criticizes the greed, injustice, and oppression of our everyday world.
It is a mode of semicommunal or fully communal life witnessing that violence is not the inevitability of human nature but only the normalcy of human civilization They are there together from one end of it to the other.
Indeed, they often coexist in the same book or even in the same chapter. So once again, are we to take them both and worship a God of both violence and nonviolence, or must we choose between them and recognize, as I am arguing, that the Bible proposes the radicality of a nonviolent God struggling with the normalcy of a violent civilization?
Is that its dignity, its integrity, its authority—for any Christian—and its value for any human being? My proposal is that the Christian Bible presents the radicality of a just and nonviolent God repeatedly and relentlessly confronting the normalcy of an unjust and violent civilization.
Again and again throughout the biblical tradition, God's radical vision for nonviolent justice is offered, and again and again we manage to mute it back into the normalcy of violent injustice.
The present Kingdom is a collaborative eschaton between the human and divine worlds. The Great Divine Cleanup is an interactive process with a present beginning in time and a future short or long?
Would it happen without God? Would it happen without believers? To see the presence of the Kingdom of God, said Jesus, come, see how we live, and then live likewise To experience the Kingdom, he asserted, come, see how we live, and then live like us.
This invitation presumes that Jesus was promulgating not just a vision or a theory but a praxis and a communal program, and that this program was not just for himself but for others as well.
What was it? Basically it was this: heal the sick, eat with those you heal, and announce the Kingdom's presence in that mutuality. It was a protest from the legal and prophetic heart of Judaism against Jewish religious cooperation with Roman imperial control.
It was, at least for Christian followers of Jesus, then or now, a permanently valid protest demonstration against any capital city's collusion between conservative religion and imperial violence at any time and in any place.
Substitutionary atonement is bad as theoretical Christian theology just as suicidal terrorism is bad as practical Islamic theology. Jesus died because of our sins, or from our sins, but that should never be misread as for our sins.
In Jesus, the radicality of God became incarnate, and the normalcy of civilization's brutal violence our sins, or better, Our Sin executed him.
Jesus's execution asks us to face the truth that, across human evolution, injustice has been created and maintained by violence while justice has been opposed and avoided by violence.
That warning, if heeded, can be salvation. But if God does all the willing and working, why should we fear and tremble? Not because the radicality of God will punish us if we fail, but because the normalcy of civilization will punish us if we succeed.
We think of ourselves as composed of body and soul, or flesh and spirit. When they are separated, we have a physical corpse. Similarly with distributive justice and communal love.
Justice is the body of love, love the soul of justice. Justice is the flesh of love, love is the spirit of justice. When they are separated, we have moral corpse.
Justice without love is brutality. Love without justice is banality. For those who accept its vision, there are very specific connections to American foreign policy relations in the volatile Middle East.
For example, how can there ever be both a Palestinian and an Israeli state between the Mediterranean and the Jordan if it is against God's end-time plans for Jesus's return?
Thereafter, within the Christian Bible's New Testament, first Paul of Tarsus lives and proclaims that same radical God until his vision is deradicalized by the pseudo-Pauline letters, and finally, John of Patmos deradicalizes the nonviolent Jesus on the donkey by transforming him into the violent Jesus on the battle stallion.
Christian faith and human evolution agree on that point. Since we invented civilization some six thousand years ago along the irrigated floodplains of great rivers, we can also un-invent it—we can create its alternative.
In the challenge of Christian faith, we are called to cooperate in establishing the Kingdom of God in a transformed earth.
In the challenge of human evolution, we are called to Post-Civilization, to imagine it, to create it, and to enjoy it on a transfigured earth.
Apr 04, Connie rated it liked it. John Dominic Crossan is brilliant. But this is not a book to read for fun. Its a deep, deep dive that uses plenty of academic language and complex ideas that then relate and intertwine to create and support Crossans thesis.
For Biblical scholars, its excellent. For laypeople, it can be a tough slog at times. The basic premise is that Roman civilization was violent and unjust.
The spread of the Roman Empire made this the norm. People were subdued by political, economic and military force. Jesus John Dominic Crossan is brilliant.
Paul shared this message in the books he actually authored. Jan 11, Dennis Harrison rated it really liked it. An outstanding review and interpretation of the growth of civilisation and the normalcy adopted by societies to gather in groups and clans and achieve societal objectives of power, protection from and dominance over others through violence.
He emphasises the radicality of Christ's message, practice, and example of changing society through non-violence.
Where there is inequality in the distribution of goods and wealth anger, bitterness and resentment arise and through the injustice conflicts An outstanding review and interpretation of the growth of civilisation and the normalcy adopted by societies to gather in groups and clans and achieve societal objectives of power, protection from and dominance over others through violence.
Where there is inequality in the distribution of goods and wealth anger, bitterness and resentment arise and through the injustice conflicts occur.
Crossan argues that the new Jerusalem depends upon our becoming participants with God to bring about a new day of justice, brotherhood and peace.
Crossan is a great scholar and I have read this book as an adjunct to his "The Last Week" co-written with Marcus Borg. This book adds a greater depth to the time and life of Jesus and the Christian message.
When there is the "in-group" and the "out-group' problems arise. The politics to achieve it is the challenge and will not happen without a massive change of heart.
Recommended reading. May 01, Joshua Carney rated it really liked it. I read Crossan because he's courageous. I consider myself confessional and sometimes find his stripe of liberalisms to be too much.
Still this is what makes him interesting. He takes his historical and archeological research and constructs narratives to make sense of the text and his theology.
Nov 12, Andrew Ward rated it it was amazing. John Dominic Crossan is one of my favorite religious scholars and writers.
I enjoy his many YouTube videos that support my understanding of his concepts and concerns. This book includes many of his previous assumptions, beliefs and conclusions so I have heard many of these in his other books.
But, they have not lost their poignancy or impact to me and hopefully the rest of the world. This work shares what I believe was and is at the heart of the Torah and Jesus's radical teachings on Justice and John Dominic Crossan is one of my favorite religious scholars and writers.
This work shares what I believe was and is at the heart of the Torah and Jesus's radical teachings on Justice and our part of bringing God's Kingdom to be realized here and now.
Jul 17, Heather rated it liked it. This gave an interesting perspective on the brutal underpinnings of what we think of as civilization, and the extent to which Christian theology was a readical reversal of Roman deification of the ruling powers.
Varro uses the name Dii Consentes for twelve deities whose gilded images stood in the forum. These were also placed in six male-female pairs.
A fragment from Ennius , within whose lifetime the lectisternium occurred, lists the same twelve deities by name, though in a different order from that of Livy: Juno, Vesta, Minerva, Ceres, Diana, Venus, Mars, Mercurius, Jove, Neptunus, Vulcanus, Apollo.
The meaning of Consentes is subject to interpretation, but is usually taken to mean that they form a council or consensus of deities.
Varro  gives a list of twenty principal gods of Roman religion:. Varro, who was himself of Sabine origin, gives a list of Sabine gods who were adopted by the Romans:.
Elsewhere, Varro claims Sol Indiges , who had a sacred grove at Lavinium , as Sabine but at the same time equates him with Apollo.
Saturn, for instance, can be said to have another origin here, and so too Diana. The indigitamenta are deities known only or primarily as a name; they may be minor entities, or epithets of major gods.
Lists of deities were kept by the College of Pontiffs to assure that the correct names were invoked for public prayers.
The books of the Pontiffs are lost, known only through scattered passages in Latin literature. The most extensive lists are provided by the Church Fathers who sought systematically to debunk Roman religion while drawing on the theological works of Varro, also surviving only in quoted or referenced fragments.
Roscher collated the standard modern list of indigitamenta ,  though other scholars may differ with him on some points.
A number of figures from Greek mythology who were not part of Roman religious practice appear in Latin mythological narratives and as poetic allusions; for these names, see:.
From Wikipedia, the free encyclopedia. Redirected from Ancient Roman gods. Wikipedia list article.
Marcus Aurelius head covered sacrificing at the Temple of Jupiter. It is not to be confused with Pantheon, Rome. Jupiter Mars Quirinus.
Main article: Indigitamenta. Unless otherwise noted, citations of primary sources are Schilling's. Cited in H. Vahlen, Ennianae Poesis Reliquiae Leipzig, , 2nd ed.
Ennius's list appears in poetic form, and the word order may be dictated by the metrical constraints of dactylic hexameter.
Roscher , Ausführliches Lexikon der griechischen und römischen Mythologie Leipzig: Teubner, —94 , vol.Sitemap Datenschutzhinweise AGB. Du kannst die Währung anderen Spielern bei Angriffen stehlen oder den friedlichen Weg wählen und dir die Währung durch das Golden Dynasty von Aufgaben und Aktivitäten im Spiel verdienen. Über den Download-Button werden Sie zu free2play. Chiwu Party.