Ares Greek God Quotes

I beg your pardon?” Catherine interrupted. “Are you implying that women have poor judgment?” “In these matters, yes.” Leo gestured to Christopher. “Just look at the fellow, standing there like a bloody Greek god. Do you think she chose him because of his intellect?” “I graduated from Cambridge,” Christopher said acidly. “Should I have brought my diploma?” “In this family,” Cam interrupted, “there is no requirement of a university degree to prove one’s intelligence. Lord Ramsay is a perfect example of how one has nothing to do with the other.

But I don’t understand. Why do you want me to think that this is great architecture? He pointed to the picture of the Parthenon. That, said the Dean, is the Parthenon. - So it is. - I haven’t the time to waste on silly questions. - All right, then. - Roark got up, he took a long ruler from the desk, he walked to the picture. - Shall I tell you what’s rotten about it? - It’s the Parthenon! - said the Dean. - Yes, God damn it, the Parthenon! The ruler struck the glass over the picture. - Look,- said Roark. - The famous flutings on the famous columns – what are they there for? To hide the joints in wood – when columns were made of wood, only these aren’t, they’re marble. The triglyphs, what are they? Wood. Wooden beams, the way they had to be laid when people began to build wooden shacks. Your Greeks took marble and they made copies of their wooden structures out of it, because others had done it that way. Then your masters of the Renaissance came along and made copies in plaster of copies in marble of copies in wood. Now here we are, making copies in steel and concrete of copies in plaster of copies in marble of copies in wood. Why?

The very quality of your life, whether you love it or hate it, is based upon how thankful you are toward God. It is one's attitude that determines whether life unfolds into a place of blessedness or wretchedness. Indeed, looking at the same rose bush, some people complain that the roses have thorns while others rejoice that some thorns come with roses. It all depends on your perspective. This is the only life you will have before you enter eternity. If you want to find joy, you must first find thankfulness. Indeed, the one who is thankful for even a little enjoys much. But the unappreciative soul is always miserable, always complaining. He lives outside the shelter of the Most High God. Perhaps the worst enemy we have is not the devil but our own tongue. James tells us, "The tongue is set among our members as that which . . . sets on fire the course of our life" (James 3:6). He goes on to say this fire is ignited by hell. Consider: with our own words we can enter the spirit of heaven or the agonies of hell! It is hell with its punishments, torments and misery that controls the life of the grumbler and complainer! Paul expands this thought in 1 Corinthians 10:10, where he reminds us of the Jews who "grumble[d] . . . and were destroyed by the destroyer." The fact is, every time we open up to grumbling and complaining, the quality of our life is reduced proportionally -- a destroyer is bringing our life to ruin! People often ask me, "What is the ruling demon over our church or city?" They expect me to answer with the ancient Aramaic or Phoenician name of a fallen angel. What I usually tell them is a lot more practical: one of the most pervasive evil influences over our nation is ingratitude! Do not minimize the strength and cunning of this enemy! Paul said that the Jews who grumbled and complained during their difficult circumstances were "destroyed by the destroyer." Who was this destroyer? If you insist on discerning an ancient world ruler, one of the most powerful spirits mentioned in the Bible is Abaddon, whose Greek name is Apollyon. It means "destroyer" (Rev. 9:11). Paul said the Jews were destroyed by this spirit. In other words, when we are complaining or unthankful, we open the door to the destroyer, Abaddon, the demon king over the abyss of hell! In the Presence of God Multitudes in our nation have become specialists in the "science of misery." They are experts -- moral accountants who can, in a moment, tally all the wrongs society has ever done to them or their group. I have never talked with one of these people who was happy, blessed or content about anything. They expect an imperfect world to treat them perfectly. Truly, there are people in this wounded country of ours who need special attention. However, most of us simply need to repent of ingratitude, for it is ingratitude itself that is keeping wounds alive! We simply need to forgive the wrongs of the past and become thankful for what we have in the present. The moment we become grateful, we actually begin to ascend spiritually into the presence of God. The psalmist wrote, "Serve the Lord with gladness; come before Him with joyful singing. . . . Enter His gates with thanksgiving and His courts with praise. Give thanks to Him, bless His name. For the Lord is good; His lovingkindness is everlasting and His faithfulness to all generations" (Psalm 100:2, 4-5). It does not matter what your circumstances are; the instant you begin to thank God, even though your situation has not changed, you begin to change. The key that unlocks the gates of heaven is a thankful heart. Entrance into the courts of God comes as you simply begin to praise the Lord.

Tell me what you do with the food you eat, and I'll tell you who you are. Some turn their food into fat and manure, some into work and good humor, and others, I'm told, into God. So there must be three sorts of men. I'm not one of the worst, boss, nor yet one of the best. I'm somewhere in between the two. What I eat I turn into work and good humor. That's not too bad, after all!' He looked at me wickedly and started laughing. 'As for you, boss,' he said, 'I think you do your level best to turn what you eat into God. But you can't quite manage it, and that torments you. The same thing's happening to you as happened to the crow.' 'What happened to the crow, Zorba?' 'Well, you see, he used to walk respectably, properly - well, like a crow. But one day he got it into his head to try and strut about like a pigeon. And from that time on the poor fellow couldn't for the life of him recall his own way of walking. He was all mixed up, don't you see? He just hobbled about.

There you are,” she says flinging her arms. “And just as I suspected. I’ve been worrying my ass off and you’ve been having multiple orgasms at the end of a Greek god’s penis. Figures.

For thousands of years humans were oppressed— as some of us still are— by the notion that the universe is a marionette whose strings are pulled by a god or gods, unseen and inscrutable. Then, 2,500 years ago, there was a glorious awakening in Ionia: on Samos and the other nearby Greek colonies that grew up among the islands and inlets of the busy eastern Aegean Sea. Suddenly there were people who believed that everything was made of atoms; that human beings and other animals had sprung from simpler forms; that diseases were not caused by demons or the gods; that the Earth was only a planet going around the Sun. And that the stars were very far away.

There are few things more mysterious than endings. I mean, for example, when did the Greek gods end, exactly? Was there a day when Zeus waved magisterially down from Olympus and Aphrodite and her lover Ares, and her crippled husband Hephaestus ) I always felt sorry for him), and all the rest got rolled up like a worn-out carpet?

As for Ares's other sacred grove, the one in Colchis, things were run a little differently over there. The king was a guy named Aeetes. (As far as I can figure, that's pronounced "I Eat Tees.") His big claim to fame was that the Golden Fleece - that magical sheepskin rug I'm related to - ended up in his kingdom, which made the place immune to disease, invasion, stock market crashes, visits from Justin Bieber, and pretty much any other natural disaster.

The spearhead sliced right through to the flesh, And when Diomedes pulled it out, Ares yelled, so loud you would have thought Ten thousand warriors had shouted at once, And the sound reverberated in the guts of Greeks and Trojans, As if Diomedes had struck not a god in armor But a bronze gong nine miles high.

Otrera, we meet at last,’ he said. ‘Dang, girl, you’re fine.’ Otrera’s knees shook. It’s not every day you meet one of your favourite gods. But she didn’t bow or kneel. She was done bowing to men, even Ares. Also,

Hello," She said. There was a long silence. "Hello," said Artemis again. "Are you talking to me?" said the tree. It had a faint Australian accent. "Yes," said Artemis. "I am Artemis." If the tree experienced any recognition, it didn't show it. "I'm the goddess of hunting and chastity," said Artemis. Another silence. The the tree said, "I'm Kate. I work in mergers and acquisitions for Goldman Sachs." "Do you know what happened to you, Kate?" said Artemis. The longest silence of all. Artemis was just about to repeat the question when the tree replied. "I think I've turned into a tree," it said. "Yes," said Artemis. "You have." "Thank God for that," said the tree. "I thought I was going mad." Then the tree seemed to reconsider this. "Actually," it said, "I think I would rather be mad." Then, with hope in its voice: "Are you sure I haven't gone mad?" "I'm sure," said Artemis. "You're a tree. A eucalyptus. Subgenus of mallee. Variegated leaves." "Oh," said the tree. "Sorry," said Artemis. "But with variegated leaves?" "Yes," said Artemis. "Green and Yellow." The tree seemed pleased. "Oh well, there's that to be grateful for," it said.

I love it," Ares said. "Is this Corinthian leather?" "Mortal skin, actually," Hephaestus said. Ares got teary-eyes. "This is the nicest gift...I—I can't even...

Eros mumbled something. "I'm sorry?" said Aphrodite. "Whatwouldjesusdo." "What would Jesus do?" said Aphrodite. "Let me tell you something. Jesus was a very good boy. He would do exactly what his mother told him to." "But-" "Jesus was supposed to be a god, right?" said Aphrodite. "Ergo, he did revenge. All gods do revenge." "Not exactly. He said you should turn the other-" "What else does your Jesus say?" Aphrodite interrupted. "I thought you didn't care." "Let me see," said Aphrodite. "I remember. 'Honour thy father and mother'." "One, that wasn't Jesus. And two, it's hard to honour your father when there are so many candidates for who he might be." "That's not very nice," said Aphrodite. "You know who your father is. It's your cousin Ares." [...] "I wish the Virgin Mary was my mother," grumbled Eros eventually.

She fixed me with her cold gray stare, and I realized what a terrible enemy Athena would make, ten times worse than Ares or Dionysus or maybe even my father. Athena would never give up. She would never do something rash or stupid just because she hated you, and if she made a plan to destroy you, it would not fail.

Up in Thrace, in the northern islands where Ares was raised, mortals worshipped him in the form of a sword. Maybe they painted a smiley face on the blade and called it Mr. Ares. I'm not sure.

The influence of Greek art and literature became so powerful in Rome that ancient Roman deities were changed to resemble the corresponding Greek gods, and were considered to be the same. Most of them, however, in Rome had Roman names. These were Jupiter (Zeus), Juno (Hera), Neptune (Poseidon), Vesta (Hestia), Mars (Ares), Minerva (Athena), Venus (Aphrodite), Mercury (Hermes), Diana (Artemis), Vulcan or Mulciber (Hephaestus), Ceres (Demeter).

If you could design a new structure for Camp Half-Blood what would it be? Annabeth: I’m glad you asked. We seriously need a temple. Here we are, children of the Greek gods, and we don’t even have a monument to our parents. I’d put it on the hill just south of Half-Blood Hill, and I’d design it so that every morning the rising sun would shine through its windows and make a different god’s emblem on the floor: like one day an eagle, the next an owl. It would have statues for all the gods, of course, and golden braziers for burnt offerings. I’d design it with perfect acoustics, like Carnegie Hall, so we could have lyre and reed pipe concerts there. I could go on and on, but you probably get the idea. Chiron says we’d have to sell four million truckloads of strawberries to pay for a project like that, but I think it would be worth it. Aside from your mom, who do you think is the wisest god or goddess on the Olympian Council? Annabeth: Wow, let me think . . . um. The thing is, the Olympians aren’t exactly known for wisdom, and I mean that with the greatest possible respect. Zeus is wise in his own way. I mean he’s kept the family together for four thousand years, and that’s not easy. Hermes is clever. He even fooled Apollo once by stealing his cattle, and Apollo is no slouch. I’ve always admired Artemis, too. She doesn’t compromise her beliefs. She just does her own thing and doesn’t spend a lot of time arguing with the other gods on the council. She spends more time in the mortal world than most gods, too, so she understands what’s going on. She doesn’t understand guys, though. I guess nobody’s perfect. Of all your Camp Half-Blood friends, who would you most like to have with you in battle? Annabeth: Oh, Percy. No contest. I mean, sure he can be annoying, but he’s dependable. He’s brave and he’s a good fighter. Normally, as long as I’m telling him what to do, he wins in a fight. You’ve been known to call Percy “Seaweed Brain” from time to time. What’s his most annoying quality? Annabeth: Well, I don’t call him that because he’s so bright, do I? I mean he’s not dumb. He’s actually pretty intelligent, but he acts so dumb sometimes. I wonder if he does it just to annoy me. The guy has a lot going for him. He’s courageous. He’s got a sense of humor. He’s good-looking, but don’t you dare tell him I said that. Where was I? Oh yeah, so he’s got a lot going for him, but he’s so . . . obtuse. That’s the word. I mean he doesn’t see really obvious stuff, like the way people feel, even when you’re giving him hints, and being totally blatant. What? No, I’m not talking about anyone or anything in particular! I’m just making a general statement. Why does everyone always think . . . agh! Forget it. Interview with GROVER UNDERWOOD, Satyr What’s your favorite song to play on the reed pipes?

What did we see last night?” he asked. “It wasn’t warfare. It was madness. Deception, savagery, dishonor, and disgrace. What have the mortals become?” “Terrible, isn’t it? Who do they think they are—gods?” “There’s a time for humor, Hermes, and this isn’t it,” said Apollo.

I said warfare and wisdom," Athena explained. "I'll oversee the kind of combat that requires planning, craftiness, and high intelligence. You can still be in charge of the stupid, bloody, 'manly man' aspects of war." "Oh, all right," said Ares. Then he frowned. "Wait...what?

Don’t we say all helpless folk—the orphan, the stranger, the suppliant, who have nothing to bargain with and can only pray—are sacred to Zeus the Savior? The King must answer for them; he is next the god. For the serfs, the landless hirelings, the captives of the spear; even the slaves.

Tell me what you do with the food you eat, and I'll tell you who you are. Some turn their food into fat and manure, some into work and good humor, and others, I'm told, into God. So there must be three sorts of men. I'm not one of the worst, boss, nor yet one of the best. I'm somewhere in between the two. What I eat I turn into work and good humor. That's not too bad, after all!

As long as I am inside the gospel, I experience all the protection I need from the powers of evil that rage against me. It is for this reason that the Bible tells me to “take up”10 and “put on”11 the whole armor of God; and the pieces of armor it tells me to put on are all merely synonyms for the gospel. Translated literally from the Greek, they are: “. . . the salvation . . . the

During my first few years as a believer I not only couldn’t shut up about my faith, I was sometimes judgmental toward some of those who didn’t share it. But on the other side of that equation, I remember having powerful feelings of love and empathy toward total strangers, a sense of God’s love for them, and a desire to do anything I could to show them his love, to bless them, to help them. It was all somewhat overwhelming, but I’m happy to say that most of it was on the positive side of this equation. I was often hardest on those who were already in the Christian world but whom I felt were not as zealous as they could be in reaching those who didn’t know God. As is typical, I was hardest on my own—my family and my childhood church, the Greek Orthodox Church.

Know Thyself, a wise old Greek once said. Know Thyself. Now what does this mean, boys and girls? It means, be what you are. Don't try to be Sally or Johnny or Fred next door; be yourself. God doesn't want a tree to be a waterfall, or a flower to be a stone. God gives to each one of us a special talent." Janice and Rabbit become unnaturally still; both are Christians. God's name makes them feel guilty. "God wants some of us to become scientists, some of us to become artists, some of us to become firemen and doctors and trapeze artists. And He gives to each of us the special talents to become these things, provided we work to develop them. We must work, boys and girls. So: Know Thyself. Learn to understand your talents, and then work to develop them. That's the way to be happy.

The Sumerians considered themselves destined to “clothe and feed” such gods, because they viewed themselves as the servants, in a sense, of what we would call instinctive forces, “elicited” by the “environment.” Such forces can be reasonably regarded as the Sumerians regarded them—as deities inhabiting a “supracelestial place,” extant prior to the dawn of humanity. Erotic attraction, for example—a powerful god—has a developmental history that predates the emergence of humanity, is associated with relatively “innate” releasing “stimuli” (those that characterize erotic beauty), is of terrible power, and has an existence “transcending” that of any individual who is currently “possessed.” Pan, the Greek god of nature, produced/represented fear (produced “panic”); Ares or the Roman Mars, warlike fury and aggression. We no longer personify such “instincts,” except for the purposes of literary embellishment, so we don't think of them “existing” in a “place” (like heaven, for example). But the idea that such instincts inhabit a space—and that wars occur in that space—is a metaphor of exceeding power and explanatory utility. Transpersonal motive forces do wage war with one another over vast spans of time; are each forced to come to terms with their powerful “opponents” in the intrapsychic hierarchy. The battles between the different “ways of life” (or different philosophies) that eternally characterize human societies can usefully be visualized as combat undertaken by different standards of value (and, therefore, by different hierarchies of motivation). The “forces” involved in such wars do not die, as they are “immortal”: the human beings acting as “pawns of the gods” during such times are not so fortunate.

I personally love the Bible. I read it all the time, in the original Greek and Hebrew; I study it; I teach it. I have done so for over thirty-five years. And I don’t plan to stop any time soon. But I don’t think the Bible is perfect. Far from it. The Bible is filled with a multitude of voices, and these voices are often at odds with one another, contradicting one another in minute details and in major issues involving such basic views as what God is like, who the people of God are, who Jesus is, how one can be in a right relationship with God, why there is suffering in the world, how we are to behave, and on and on. And I heartily disagree with the views of most of the biblical authors on one point or another. Still, in my judgment all of these voices are valuable and they should all be listened to. Some of the writers of the Bible were religious geniuses, and just as we listen to other geniuses of our tradition—Mozart and Beethoven, Shakespeare and Dickens—so we ought to listen to the authors of the Bible. But they were not inspired by God, in my opinion, any more than any other genius is. And they contradict each other all over the map.

Orion never appreciated the wild places for what they are. Wild things need to be left free to preserve what makes them special. He saw everything in the world around him as a trophy to collect. As something to possess. Even me. I am wild, untamed, unattached, unfettered. To love me is to appreciate that. And I am fortunate indeed to have many who love me. Sometimes, to best tell your own story, you need it to be told by another. I am the protector of women and the friend of young girls. The helper of childbirth, she who soothes. I am the caretaker of the wild places, the mountains, marshes, the pastures and wetlands. I am Artemis, goddess of the wild hunt.

When Love becomes a command, Hatred can become a pleasure. *  *  * if you don’t gamble, you’ll never win *  *  * Beautiful thoughts, and beautiful women never last *  *  * you can cage a tiger but you’re never sure he’s broken. Men are easier *  *  * if you want to know where God is, ask a drunk. *  *  * there aren’t any angels in the foxholes *  *  * no pain means the end of feeling; each of our joys is a bargain with the devil. *  *  * the difference between Art and Life is that Art is more bearable *  *  * I’d rather hear about a live American bum than a dead Greek God. *  *  * there is nothing as boring as the truth *  *  * The well balanced individual is insane *  *  * Almost everybody is born a genius and buried an idiot *  *  * a brave man lacks imagination. Cowardice is usually caused by lack of proper diet. *  *  * sexual intercourse is kicking death in the ass while singing *  *  * when men rule governments, men won’t need governments; until then we are screwed *  *  * an intellectual is a man who says a simple thing in a difficult way; an artist is a man who says a difficult thing in a simple way. *  *  * everytime I go to a funeral I feel as if I had eaten puffed wheat germ *  *  * dripping faucets, farts of passion, flat tires — are all sadder than death. *  *  * if you want to know who your friends are, get yourself a jail sentence

A man who is awake in the open field at night or who wanders over silent paths experiences the world differently than by day. Nighness vanishes, and with it distance; everything is equally far and near, close by us and yet mysteriously remote. Space loses its measures. There are whispers and sounds, and we do not know where or what they are. Our feelings too are peculiarly ambiguous. There is a strangeness about what is intimate and dear, and a seductive charm about the frightening. There is no longer a distinction between the lifeless and the living, everything is animate and soulless, vigilant and asleep at once. What the day brings on and makes recognizable gradually, emerges out of the dark with no intermediary stages. The encounter suddenly confronts us, as if by a miracle: What is the thing we suddenly see - an enchanted bride, a monster, or merely a log? Everything teases the traveller, puts on a familiar face and the next moment is utterly strange, suddenly terrifies with awful gestures and immediately resumes a familiar and harmless posture. Danger lurks everywhere. Out of the dark jaws of the night which gape beside the traveller, any moment a robber may emerge without warning, or some eerie terror, or the uneasy ghost of a dead man - who knows what may once have happened at that very spot? Perhaps mischievous apparitions of the fog seek to entice him from the right path into the desert where horror dwells, where wanton witches dance their rounds which no man ever leaves alive. Who can protect him, guide him aright, give him good counsel? The spirit of Night itself, the genius of its kindliness, its enchantment, its resourcefulness, and its profound wisdom. She is indeed the mother of all mystery. The weary she wraps in slumber, delivers from care, and she causes dreams to play about their souls. Her protection is enjoyed by the un-happy and persecuted as well as by the cunning, whom her ambivalent shadows offer a thousand devices and contrivances. With her veil she also shields lovers, and her darkness keeps ward over all caresses, all charms hidden and revealed. Music is the true language of her mystery - the enchanting voice which sounds for eyes that are closed and in which heaven and earth, the near and the far, man and nature, present and past, appear to make themselves understood. But the darkness of night which so sweetly invites to slumber also bestows new vigilance and illumination upon the spirit. It makes it more perceptive, more acute, more enterprising. Knowledge flares up, or descends like a shooting star - rare, precious, even magical knowledge. And so night, which can terrify the solitary man and lead him astray, can also be his friend, his helper, his counsellor.

Adelia began to get cross. Why was it women who were to blame for everything—everything, from the Fall of Man to these blasted hedges? “We are not in a labyrinth, my lord,” she said clearly. “Where are we, then?” “It’s a maze.” “Same difference.” Puffing at the horse: “Get back, you great cow.” “No, it isn’t. A labyrinth has only one path and you merely have to follow it. It’s a symbol of life or, rather, of life and death. Labyrinths twist and turn, but they have a beginning and an end, through darkness into light.” Softening, and hoping that he would, too, she added, “Like Ariadne’s. Rather beautiful, really.” “I don’t want mythology, mistress, beautiful or not, I want to get to that sodding tower. What’s a maze when it’s at home?” “It’s a trick. A trick to confuse. To amaze.” “And I suppose Mistress Clever-boots knows how to get us out?” “I do, actually.” God’s rib, he was sneering at her, sneering. She’d a mind to stay where she was and let him sweat. “Then in the name of Christ, do it.” “Stop bellowing at me,” she yelled at him. “You’re bellowing.” She saw his teeth grit in the pretense of a placatory smile; he always had good teeth. Still did. Between them, he said, “The Bishop of Saint Albans presents his compliments to Mistress Adelia and please to escort him out of this hag’s hole, for the love of God. How will you do it?” “My business.” Be damned if she’d tell him. Women were defenseless enough without revealing their secrets. “I’ll have to take the lead.” She stumped along in front, holding Walt’s mount’s reins in her right hand. In the other was her riding crop, which she trailed with apparent casualness so that it brushed against the hedge on her left. As she went, she chuntered to herself. Lord, how disregarded I am in this damned country. How disregarded all women are. ... Ironically, the lower down the social scale women were, the greater freedom they had; the wives of laborers and craftsmen could work alongside their men—even, sometimes, when they were widowed, take over their husband’s trade. Adelia trudged on. Hag’s hole. Grendel’s mother’s entrails. Why was this dreadful place feminine to the men lost in it? Because it was tunneled? Womb-like? Is this woman’s magic? The great womb? Is that why the Church hates me, hates all women? Because we are the source of all true power? Of life? She supposed that by leading them out of it, she was only confirming that a woman knew its secrets and they did not. Great God, she thought, it isn't a question of hatred. It’s fear. They are frightened of us. And Adelia laughed quietly, sending a suggestion of sound reverberating backward along the tunnel, as if a small pebble was skipping on water, making each man start when it passed him. “What in hell was that?” Walt called back stolidly, “Reckon someone’s laughing at us, master.” “Dear God.

The scientific world-picture vouchsafe a very complete understanding of all that happens—it makes it just a little too understandable. It allows you to imagine the total display as that of a mechanical clock-work, which for all that science knows could go on just the same as it does, without there being consciousness, will, endeavour, pain and delight and responsibility connected with it—though they actually are. And the reason for this disconcerting situation is just this, that, for the purpose of constructing the picture of the external world, we have used the greatly simplifying device of cutting our own personality out, removing it; hence it it gone, it has evaporated, it is ostensibly not needed. In particular, and most importantly, this is the reason why the scientific world-view contains of itself no ethical values, no aesthetical values, not a word about our own ultimate scope or destination, and no God, if you please. Whence came I, whither go I? Science cannot tell us a word about why music delights us, of why and how an old song can move us to tears. Science, we believe, can, in principle, describe in full detail all that happens in the latter case in our sensorium and 'motorium' from the moment the waves of compression and dilation reach our ear to the moment when certain glands secrete a salty fluid that emerges from our eyes. But of the feelings of delight and sorrow that accompany the process science is completely ignorant—and therefore reticent. Science is reticent too when it is a question of the great Unity—the One of Parmenides—of which we all somehow form part, to which we belong. The most popular name for it in our time is God—with a capital 'G'. Science is, very usually, branded as being atheistic. After what we said, this is not astonishing. If its world-picture does not even contain blue, yellow, bitter, sweet—beauty, delight and sorrow—, if personality is cut out of it by agreement, how should it contain the most sublime idea that presents itself to human mind?

Phelan,” Cam said, looking up with an easy smile, “have you come to see the timber yard?” “Thank you, but I’m here for another reason.” Leo, who was standing near the window, glanced from Christopher’s rumpled attire to Beatrix’s disheveled condition. “Beatrix, darling, have you taken to going off the estate dressed like that?” “Only this once,” she said apologetically. “I was in a hurry.” “A hurry involving Captain Phelan?” Leo’s sharp gaze moved to Christopher. “What do you wish to discuss?” “It’s personal,” Christopher said quietly. “And it concerns your sister.” He looked from Cam to Leo. Ordinarily there would have been no question concerning which one of them to approach. As lord of the manor, Leo would have been the first choice. However, the Hathaways seemed to have settled on an unconventional sharing of roles. “Which one of you should I talk to?” Christopher asked. They pointed to each other and replied at the same time. “Him.” Cam spoke to Leo. “You’re the viscount.” “You’re the one who usually deals with that sort of thing,” Leo protested. “Yes. But you won’t like my opinion on this one.” “You’re not actually considering giving them your approval, are you?” “Of all the Hathaway sisters,” Cam said equably, “Beatrix is the one most suited to choose her own husband. I trust her judgment.” Beatrix gave him a brilliant smile. “Thank you, Cam.” “What are you thinking?” Leo demanded of his brother-in-law. “You can’t trust Beatrix’s judgment.” “Why not?” “She’s too young,” Leo said. “I’m twenty-three,” Beatrix protested. “In dog years I’d be dead.” “And you’re female,” Leo persisted. “I beg your pardon?” Catherine interrupted. “Are you implying that women have poor judgment?” “In these matters, yes.” Leo gestured to Christopher. “Just look at the fellow, standing there like a bloody Greek god. Do you think she chose him because of his intellect?” “I graduated from Cambridge,” Christopher said acidly. “Should I have brought my diploma?” “In this family,” Cam interrupted, “there is no requirement of a university degree to prove one’s intelligence. Lord Ramsay is a perfect example of how one has nothing to do with the other.” “Phelan,” Leo said, “I don’t intend to be offensive, however--” “It’s something that comes naturally to him,” Catherine interrupted sweetly.

For clarity's sake, and before going further with this account, I shall identify true aesthetic sorrow a little more closely. Sorrow has the opposite movement to that of pain. So long as one doesn't spoil things out of a misplaced mania for consistency―something I shall prevent also in another way―one may say: the more innocence, the deeper the sorrow. If you press this too far, you destroy the tragic. There is always an element of guilt left over, but it is never properly reflected in the subject; which is why in Greek tragedy the sorrow is so deep. In order to prevent misplaced consistency, I shall merely remark that exaggeration only succeeds in carrying the matter over into another sphere. The synthesis of absolute innocence and absolute guilt is not an aesthetic feature but a metaphysical one. This is the real reason why people have always been ashamed to call the life of Christ a tragedy; one feels instinctively that aesthetic categories do not exhaust the matter. It is clear in another way, too that Christ's life amounts to more than can be exhausted in aesthetic terms, namely from the fact that these terms neutralize themselves in this phenomenon, and are rendered irrelevant. Tragic action always contains an element of suffering, and tragic suffering an element of action; the aesthetic lies in the relativity. The identity of an absolute action and an absolute suffering is beyond the powers of aesthetics and belongs to metaphysics. This identity is exemplified in the life of Christ, for His suffering is absolute because the action is absolutely free, and His action is absolute suffering because it is absolute obedience. The element of guilt that is always left over is, accordingly, not subjectively reflected and this makes the sorrow deep. Tragic guilt is more than just subjective guilt, it is inherited guilt. But inherited guilt, like original sin, is a substantial category, and it is just this substantiality that makes the sorrow deeper. Sophocles' celebrated tragic trilogy, *Oedipus at Colonus*, *Oedipus Rex*, and *Antigone*, turns essentially on this authentic tragic interest. But inherited guilt contains the self-contradiction of being guilt yet not being guilt. The bond that makes the individual guilty is precisely piety, but the guilt which he thereby incurs has all possible aesthetic ambiguity. One might well conclude that the people who developed profound tragedy were the Jews. Thus, when they say of Jehova that he is a jealous God who visits the sins of the fathers on the children unto the third and fourth generations, or one hears those terrible imprecations in the Old Testament, one might feel tempted to look here for the material of tragedy. But Judaism is too ethically developed for this. Jehova's curses, terrible as they are, are nevertheless also righteous punishment. Such was not the case in Greece, there the wrath of the gods has no ethical, but aesthetic ambiguity" (Either/Or).

Hear that? Living skulls! What are we doing here? What war at Troy? Does anyone care? Gods of love and hate! Aren't they the same god? All of us, all our lives, searching for the one perfect enemy- you, me, Helen, Paris, Menelaos, all those crazy Greeks! all those hapless Trojans! my dear beloved Jack! Jack and I fought all the time. I remember almost nothing but the fights - every fight a war to end all wars, you know how it goes, a righteous war, a final war, the worst fight you've ever had, you can't do this again, this time you'll get things straight one way or the other or it's over, he'll see what you mean, see you're right, fights aren't about anything except being right, are they? once and for all. You feel old. Wrong. Clumsy. You sit in two chairs on the porch. Or the kitchen. Or the front hall. Hell arrives. It's as if the war was already there, waiting, the two of you poured into it like wet concrete. The chairs you sit in are the wrong chairs, they're the chairs you never sit in because they're so uncomfortable, you keep thinking you should move but you don't, your neck hurts, you hate your neck, evening closes in. Birds move about the yard. Hell yawns. War pours out of both of you, steaming and stinking. You rush backward from it and become children, every still sentence slamming you back into the child you still are, every sentence not what you meant to say at all but the meaning keeps flaring and contracting, as sparks drop on gasoline, Fuckshit this! Fuckshit that! no reason to live. You're getting vertigo. He's being despicable. Your mother was like this. Stop whimpering. No use asking, What is this about? Don't leave the room. I have to leave the room. Breathless, blaming, I'm not blaming! How is this not blaming! Hours pass or do they. You say the same things or are they different things? Hell smells stale. Fights aren't about anything, fights are about themselves. You're stiff. You hate these chairs. Nothing is resolved. It is too dark to see. You both go to bed and doze slightly, touching slightly. In the night a nightmare. Some giant bird, or insect, some flapping thing, trying to settle on the back of your neck, you can't see what it is or get it off. Pure fear. Scream unearthly. He jerks you awake. Oh sweetie, he says. He is using his inside voice, his most inside voice. The distance between that voice and the fight voice measures your whole world. How can a voice change so. You are saved. He has saved you. He sees you saved. An easement occurs, as night dew on leaves. And yet (you think suddenly) you yourself do not possess sort of inside voice - no wonder he's lonely. You this cannot offer this refuge, cannot save him, not ever, and, although physiological in origin, or genetic, or who knows, you understand the lack is felt by him as a turning away. No one can heal this. You both decide without words to just - skip it. You grip one another. In the night, in the silence, the grip slowly loosens and silence washes you out somewhere onto a shore of sleep. Morning arrives. Troy is still there. You hear from below the clatter of everyone putting on their armour. You go to the window.

Gods in The Lost Hero Aeolus The Greek god of the winds. Roman form: Aeolus Aphrodite The Greek goddess of love and beauty. She was married to Hephaestus, but she loved Ares, the god of war. Roman form: Venus Apollo The Greek god of the sun, prophecy, music, and healing; the son of Zeus, and the twin of Artemis. Roman form: Apollo Ares The Greek god of war; the son of Zeus and Hera, and half brother to Athena. Roman form: Mars Artemis The Greek goddess of the hunt and the moon; the daughter of Zeus and the twin of Apollo. Roman form: Diana Boreas The Greek god of the north wind, one of the four directional anemoi (wind gods); the god of winter; father of Khione. Roman form: Aquilon Demeter The Greek goddess of agriculture, a daughter of the Titans Rhea and Kronos. Roman form: Ceres Dionysus The Greek god of wine; the son of Zeus. Roman form: Bacchus Gaea The Greek personification of Earth. Roman form: Terra Hades According to Greek mythology, ruler of the Underworld and god of the dead. Roman form: Pluto Hecate The Greek goddess of magic; the only child of the Titans Perses and Asteria. Roman form: Trivia Hephaestus The Greek god of fire and crafts and of blacksmiths; the son of Zeus and Hera, and married to Aphrodite. Roman form: Vulcan Hera The Greek goddess of marriage; Zeus’s wife and sister. Roman form: Juno Hermes The Greek god of travelers, communication, and thieves; son of Zeus. Roman form: Mercury Hypnos The Greek god of sleep; the (fatherless) son of Nyx (Night) and brother of Thanatos (Death). Roman form: Somnus Iris The Greek goddess of the rainbow, and a messenger of the gods; the daughter of Thaumas and Electra. Roman form: Iris Janus The Roman god of gates, doors, and doorways, as well as beginnings and endings. Khione The Greek goddess of snow; daughter of Boreas Notus The Greek god of the south wind, one of the four directional anemoi (wind gods). Roman form: Favonius Ouranos The Greek personification of the sky. Roman form: Uranus Pan The Greek god of the wild; the son of Hermes. Roman form: Faunus Pompona The Roman goddess of plenty Poseidon The Greek god of the sea; son of the Titans Kronos and Rhea, and brother of Zeus and Hades. Roman form: Neptune Zeus The Greek god of the sky and king of the gods. Roman form: Jupiter

Thus He dethroned the king of Israel by the king of Assyria, and, in turn, the king of Assyria by the king of Babylon, the king of Babylon by the king of Persia, the king of Persia by Alexander, the king in Greece, the Greek kingdom by the Romans, the Romans by the Goths and the Turks. And if the world stands long enough, the Turks, too, will find someone to knock them off. That is the way it goes on and on, both in great and in small governments; both among emperors and kings we behold a constant seating and unseating. The whole world with its governments appears to be God’s cavalry tournament, with all of His horsemen stabbing and unseating each other. The rule is: Whoever lies prostrate, lies prostrate; whoever is mounted, is mounted. And all of this happens because of their injustice and their violence, and because it is their fault whenever evils and injustices prevail in a country. The devil, the supreme prince of the world, goads them on, so that they do not use the sword, committed to them by God, aright, just as the world also misuses all the other gifts of God. And yet the sword is necessary, as eating and drinking are. But because of their abuse of it God constantly wrests the sword from the fist of one and gives it to another. Sword and government always remain in the world, but the persons sitting on thrones must continue to topple and tumble as they deserve. But that is what deceived the Jews and hardened their hearts, so that they did not believe Habakkuk. Since they did not commit adultery and had no idols at the time, they assumed that they were godly and had a gracious God. Consequently they were not at all expecting God’s wrath. That is peculiar of these people down to the present day, as it is of all hypocrites and work-righteous: they always imagine that they above all others are the dear children. They cannot believe that they are deserving of wrath. They say, as we read in Micah 2:7: “Should this be said, O house of Jacob? Is the Spirit of the Lord impatient? etc.” For if they had acknowledged that they are sinners, they would have obeyed Habakkuk. They would have reformed fearfully and humbly, as the Ninevites did, and averted the punishment. But since they did not do this, it is certain that they regarded Habakkuk as a fool and idle preacher but themselves as godly, as innocent, and as the true children of God. And this is what we see our own clergy do even today. Amid the most terrible sins and blasphemies they think that they are serving God and are pleasing to Him.

MY PROCESS I got bullied quite a bit as a kid, so I learned how to take a punch and how to put up a good fight. God used that. I am not afraid of spiritual “violence” or of facing spiritual fights. My Dad was drafted during Vietnam and I grew up an Army brat, moving around frequently. God used that. I am very spiritually mobile, adaptable, and flexible. My parents used to hand me a Bible and make me go look up what I did wrong. God used that, as well. I knew the Word before I knew the Lord, so studying Scripture is not intimidating to me. I was admitted into a learning enrichment program in junior high. They taught me critical thinking skills, logic, and Greek Mythology. God used that, too. In seventh grade I was in school band and choir. God used that. At 14, before I even got saved, a youth pastor at my parents’ church taught me to play guitar. God used that. My best buddies in school were a druggie, a Jewish kid, and an Irish soccer player. God used that. I broke my back my senior year and had to take theatre instead of wrestling. God used that. I used to sleep on the couch outside of the Dean’s office between classes. God used that. My parents sent me to a Christian college for a semester in hopes of getting me saved. God used that. I majored in art, advertising, astronomy, pre-med, and finally English. God used all of that. I made a woman I loved get an abortion. God used (and redeemed) that. I got my teaching certification. I got plugged into a group of sincere Christian young adults. I took courses for ministry credentials. I worked as an autism therapist. I taught emotionally disabled kids. And God used each of those things. I married a pastor’s daughter. God really used that. Are you getting the picture? San Antonio led me to Houston, Houston led me to El Paso, El Paso led me to Fort Leonard Wood, Fort Leonard Wood led me back to San Antonio, which led me to Austin, then to Kentucky, then to Belton, then to Maryland, to Pennsylvania, to Dallas, to Alabama, which led me to Fort Worth. With thousands of smaller journeys in between. The reason that I am able to do the things that I do today is because of the process that God walked me through yesterday. Our lives are cumulative. No day stands alone. Each builds upon the foundation of the last—just like a stairway, each layer bringing us closer to Him. God uses each experience, each lesson, each relationship, even our traumas and tragedies as steps in the process of becoming the people He made us to be. They are steps in the process of achieving the destinies that He has encoded into the weave of each of our lives. We are journeymen, finding the way home. What is the value of the journey? If the journey makes us who we are, then the journey is priceless.

The Golem If (as affirms the Greek in the Cratylus) the name is archetype of the thing, in the letters of “rose” is the rose, and all the Nile flows through the word. Made of consonants and vowels, there is a terrible Name, that in its essence encodes God’s all, power, guarded in letters, in hidden syllables. Adam and the stars knew it in the Garden. It was corroded by sin (the Cabalists say), time erased it, and generations have forgotten. The artifice and candor of man go on without end. We know that there was a time in which the people of God searched for the Name through the ghetto’s midnight hours. But not in that manner of those others whose vague shades insinuate into vague history, his memory is still green and lives, Judá the Lion the rabbi of Prague. In his thirst to know the knowledge of God Judá permutated the alphabet through complex variations and in the end pronounced the name that is the Key the Door, the Echo, the Guest, and the Palace, over a mannequin shaped with awkward hands, teaching it the arcane knowledge of symbols, of Time and Space. The simulacrum raised its sleepy eyelids, saw forms and colors that it did not understand, and confused by our babble made fearful movements. Gradually it was seen to be (as we are) imprisoned in a reverberating net of Before, Later, Yesterday, While, Now, Right, Left, I, You, Those, Others. The Cabalists who celebrated this mysterium, this vast creature, named it Golem. (Written about by Scholem, in a learned passage of his volume.) The rabbi explained the universe to him, “This is my foot, this yours, and this the rope,” but all that happened, after years, was that the creature swept the synagogue badly. Perhaps there was an error in the word or in the articulation of the Sacred Name; in spite of the highest esoteric arts this apprentice of man did not learn to speak. Its eyes uncanny, less like man than dog and much less than dog but thing following the rabbi through the doubtful shadows of the stones of its confinement. There was something abnormal and coarse in the Golem, at its step the rabbi’s cat fled in fear. (That cat not from Scholem but of the blind seer) It would ape the rabbi’s devotions, raising its hands to the sky, or bend over, stupidly smiling, into hollow Eastern salaams. The rabbi watched it tenderly but with some horror. How (he said) could I engender this laborious son? Better to have done nothing, this is insanity. Why did I give to the infinite series a symbol more? To the coiled skein on which the eternal thing is wound, I gave another cause, another effect, another grief. In this hour of anguish and vague light, on the Golem our eyes have stopped. Who will say the things to us that God felt, at the sight of his rabbi in Prague?

[T]he ancients, knowing nothing about vaporisation, drew an absolute line between solids and liquids on the one hand and what we call gases on the other. The name they gave to what we call gas was spiritus (Latin), pneuma (Greek) or ruach and neshama (Hebrew). In each case the word could mean air, breath or wind. The ancients thought of the wind as the breath of God. So when the Hebrews offered their account of the world’s origin, they said the powerful wind (ruach) of God fluttered over the waters. And when they told of the origin of humankind, they said that God made humans out of the dust of the earth, breathed his gentle breath (neshama) into them and they became living persons. Further, it was as obvious to ancients as it is to us that the best way of distinguishing between a living person and a corpse is to look for breath— for a living person breathes. Breath was believed to be the very essence of what constitutes a living human being, and thus the very principle of life. But for the ancients breath, air and wind were all the same. When a man dies, said Ecclesiastes, “the dust returns to the earth and the breath returns to God”. When Jesus died on the cross, according to Luke, he said, “Father into your hands I commit my spirit (pneuma)” and, “having said this he breathed his last”. Of course we are used to hearing the word ‘spirit’ in one place and ‘breath’ in the other, but in the Greek original the same word, pneuma, is used. Similarly in the King James Version (still nearer to the medieval world-view than we are) Matthew reports that “Jesus cried with a loud voice and gave up the ghost (pneuma)”. During the transition to the modern world people continued to speak about spirit without realising that they were no longer talking about something originally conceived to be as tangible as the air we breathe. Christians continued to speak of God as spirit and referred to what they called the power of the Holy Spirit. Preachers continued to expound the story of Jesus and Nicodemus in John’s Gospel (where being born again of the spirit is described in terms of the blowing of the wind), but failed to draw attention to the fact that in this story the same word is sometimes translated ‘wind’ and sometimes ‘spirit’. Only slowly has it dawned upon us that in talking about spirit we are talking about something far less substantial than wind or the air that we breathe. Indeed, spirit has no substance at all. It has become a purely abstract term that has no external referent. It continues in usage as a frozen metaphor from a now obsolete worldview, and its only possible meaning is a metaphorical or symbolic one. Conservative Christians continue to speak about the Holy Spirit, the power of the spirit and so on, as if it were an oozy something that operates like the wind. Without being wholly aware of the fact, they live in the medieval world for religious purposes and return to the modern world for the mundane business of daily living.

Elizabeth?” Ian said in a clipped voice. She whirled around, her heart slamming against her ribs, her hand flying to her throat, her knees turning to jelly. “What’s wrong?” he asked. “You-you startled me,” she said as he strolled up to her, his expression oddly impassive. “I didn’t expect you to come here,” she added nervously. “Really?” he mocked. “Whom did you expect after that note-the Prince of Wales?” The note! Crazily, her first thought after realizing ti was from him, not Valerie, was that for an articulate man his handwriting verged on the illiterate. Her second thought was that he seemed angry about something. He didn’t keep her long in doubt as to the reason. “Suppose you tell me how, during the entire afternoon we spent together, you neglected to mention that you are Lady Elizabeth?” Elizabeth wondered a little frantically how he’d feel if he knew she was the Countess of Havenhurst, not merely the eldest daughter of some minor noble or knight. “Start talking, love. I’m listening.” Elizabeth backed away a step. “Since you don’t want to talk,” he bit out, reaching for her arms, “is this all you wanted from me?” “No!” she said hastily, backing out of his reach. “I’d rather talk.” He stepped forward, and Elizabeth took another step backward, exclaiming, “I mean, there are so many interesting topics for conversation, are there not?” “Are there?” he asked, moving forward again. “Yes,” she exclaimed, taking two steps back this time. Snatching at the first topic she could think of, she pointed to the table of hyacinths beside her and exclaimed, “A-Aren’t these hyacinths lovely?” “Lovely,” he agreed without looking at them, and he reached for her shoulders, obviously intending to draw her forward. Elizabeth jumped back so swiftly that his fingers merely grazed the gauze fabric of her gown. “Hyacinths,” she babbled with frantic determination as he began stalking her step for step, pas the table of potted pansies, past the table of potted lilies, “are part of genus Hyacinthus, although the cultivated variety, which we have here, is commonly called the Dutch hyacinth, which is part of H. orientalis-“ “Elizabeth,” he interrupted silkily, “I’m not interested in flowers.” He reached for her again, and Elizabeth, in a frantic attempt to evade his grasp, snatched up a pot of hyacinths and dumped it into his outstretched hands. “There is a mythological background to hyacinths that you may find more interesting than the flower itself,” she continued fiercely, and an indescribable expression of disbelief, amusement, and fascination suddenly seemed to flicker across his face. “You see, the hyacinth is actually named for a handsome Spartan youth-Hyacinthus-who was loved by Apollo and by Zephyrus, god of the west wind. One day Zephyrus was teaching Hyacinthus to throw the discus, and he accidentally killed him. It is said that Hyacinthus’s blood caused a flower to spring up, and each petal was inscribed with the Greek exclamation of sorrow.” Her voice trembled a little as he purposefully set the pot of hyacinths on the table. “A-Actually, the flower that sprang up would have been the iris or larkspur, not the modern hyacinth, but that is how it earned its name.” “Fascinating.” His unfathomable eyes locked onto hers. Elizabeth knew he was referring to her and not the history of the hyacinth, and though she commanded herself to move out of his reach, her legs refused to budge.

chair with a place for his trident and his fishing pole. Ares’s

Encourage One Another So encourage each other and build each other up, just as you are already doing. 1 THESSALONIANS 5:11 NLT Encouragement means literally to “put courage in.” When you encourage someone, you are putting courage into his or her heart. Christ calls us to encourage one another. This does not mean just to offer compliments or utter overused phrases in times of trouble such as, “It will all be okay,” or “I hope it all works out.” Biblical encouragement means instilling in someone’s heart the courage needed to face the world. The Greek root word translated “encourage” in the New Testament is paracollatos, the verb form of the noun paraclete. Paraclete means “to lay alongside.” We are called to come alongside those in need and encourage them. Just as the Holy Spirit encourages our hearts, we are to affirm others. Try to focus your encouragement on the person and not anything he or she has done. Build him or her up. Speak words of truth into his or her life. Steer clear of empty compliments or forms of encouragement that rely on actions. Try, “I believe in you. God will be faithful to complete the good work He has begun,” or “I really appreciate who you are.” When you need encouragement, does it sometimes seem that no one is there to offer it? Simply ask the Holy Spirit to draw near to you. He is your Comforter, sent by the Lord to strengthen and guide you. Lord, I want to put courage into others’ hearts. Amen.

Philosophy has been described as thinking about thinking, and all Christians should do that. The term comes from two Greek words, philia ("love") and sophia ("wisdom"), thus "loving wisdom." Nothing anti-Christian appears in that definition. Problems arise if we seek wisdom apart from God, or elevate human reason above Him, but according to Proverbs 4:5-7, God's people should love and seek wisdom. Formal philosophy is divided into three major areas-incidentally, all core Christian issues: (1) Metaphysics, which asks questions about the nature of reality: "What is real?" "Is the basic essence of the world matter, or spirit, or something else?" (2) Epistemology, which addresses issues concerning truth and knowledge: "What do we know?" "How do we know it?" "Why do we think it's true?" (3) Ethics, which considers moral problems: "What is right and wrong?" "Are moral values absolute or relative?" "What is the good life, and how do we achieve it?

[ 1jn.3.2 ] αγαπητοι [BELOVED,] νυν [NOW] τεκνα [CHILDREN] θεου [OF GOD] εσμεν [ARE WE,] και [AND] ουπω [NOT YET] εφανερωθη [WAS IT MANIFESTED] τι [WHAT] εσομεθα [WE SHALL BE;] οιδαμεν δε [BUT WE KNOW] οτι [THAT] εαν [IF] φανερωθη [HE BE MANIFESTED,] ομοιοι [LIKE] αυτω [HIM] εσομεθα [WE SHALL BE,] οτι [FOR] οψομεθα [WE SHALL SEE] αυτον [HIM] καθως [AS] εστιν [HE IS.]

What Odysseus’s refusal contains in a nutshell is a definition of the life well lived—from which we begin to glimpse the philosophical dimension of the myth. Following Odysseus, we must learn to prefer a condition of mortality in accord with cosmic dispensation, as against an immortal life doomed to what the Greeks termed hybris (pronounced “hubris”): the immoderation that estranges us from reconciliation to, and acceptance of, the world as it is. We must live in a state of lucidity, accepting death, accepting what we are and what is beyond us, in step with our people and with the universe. This is worth far more than immortality in a vacuum, denuded of meaning, however paradisal—with a woman we do not love, however perfect she may be, far from our own kind and from our hearth, in an isolation symbolized not only by Calypso’s island itself, but also by the temptations of deification and eternity that estrange us in equal measure from what we are and from what surrounds us. . . . It is an inestimable lesson in wisdom for a secular age such as ours today—a lesson that breaks step with the logic of monotheisms past and future, and that philosophy will translate into the language of reason, with its doctrines of salvation without a God, and of the good life for ordinary mortals such as we are.

Traditionally, reaching the state of illumination symbolized by the center bestows a different fate from that of the ordinary person who accepts salvation. For the latter, life after death will persist in many different planes of being — higher ones, no doubt, where existence is less painful and burdensome and where spiritual aspiration faces less resistance. But those who attain gnosis are freed from this spiral entirely. They can choose to return to manifestation for a special purpose or can dwell in absorption into God — known in the Christian tradition as the “beatific vision.” They are, to use T. S. Eliot’s famous words in Four Quartets, “at the still point of the turning world.” In the Gospels, one name for this still point is “the eye of the needle.” As Christ says, “It is easier for a camel to go through the eye of a needle, than for a rich man to enter the kingdom of God” (Mark 10:25). This means that the “I” has to be very fine and subtle to reach this still center of being. A “rich man” — one who is encumbered not only with property but with the heavy baggage of a pompous self-image — is too big to make it through. Obviously, this is an inner condition and so does not necessarily refer to all rich people, though in practice it probably applies to most. Francis de Sales, a Catholic spiritual teacher of the early seventeenth century, observes: A man is rich in spirit if his mind is filled with riches or set on riches. The kingfisher shapes its nests like an apple, leaving only a little opening at the top, builds it on the seashore, and makes it so solid and tight that although waves sweep over it the water cannot get inside. Keeping always on top of the waves, they remain surrounded by the sea and are on the sea, and yet are masters of it. Your heart . . . must in like manner be open to heaven alone and impervious to riches and all other transitory things. Money — “mammon,” as Christ called it — is only one of the forms the force of the world takes. There are people for whom money holds no allure but who are beguiled by sex, pleasure, or power. And for those who are indifferent even to these temptations, there is always the trap of apathy (accidie or acedia, derived from a Greek word meaning “not caring,” are names sometimes used in the tradition). There are many variations, which will take on slightly different forms in everyone. Freeing oneself from the world requires overcoming these drives in oneself, however they appear.

I’m Hermes!” this guy hissed. “See the wings on the helmet?” “Are you here to deliver flowers?” Hermes rolled his eyes. “A typical centaur, ignorant as a beast.

As Hephaistia she was associated with Hephaistos, and as Areia with the war-god Ares. As Ergane, goddess of handicrafts, she came close to the former of these gods, and as Alalkomene, “the Parrier”, she came close to the latter. Of all the handicrafts she most loved and protected the art of smiths and metal-founders, likewise the women’s crafts—spinning and weaving and woolwork.

Oh, bummer,” Athena noted, peering down from Mount Olympus. “They’re kidnapping Ares.” “Wow, that’s a shame.” Poseidon yawned.

Which one of you should I talk to?” Christopher asked. They pointed to each other and replied at the same time. “Him.” Cam spoke to Leo. “You’re the viscount.” “You’re the one who usually deals with that sort of thing,” Leo protested. “Yes. But you won’t like my opinion on this one.” “You’re not actually considering giving them your approval, are you?” “Of all the Hathaway sisters,” Cam said equably, “Beatrix is the one most suited to choose her own husband. I trust her judgment.” Beatrix gave him a brilliant smile. “Thank you, Cam.” “What are you thinking?” Leo demanded of his brother-in-law. “You can’t trust Beatrix’s judgment.” “Why not?” “She’s too young,” Leo said. “I’m twenty-three,” Beatrix protested. “In dog years I’d be dead.” “And you’re female,” Leo persisted. “I beg your pardon?” Catherine interrupted. “Are you implying that women have poor judgment?” “In these matters, yes.” Leo gestured to Christopher. “Just look at the fellow, standing there like a bloody Greek god. Do you think she chose him because of his intellect?” “I graduated from Cambridge,” Christopher said acidly. “Should I have brought my diploma?” “In this family,” Cam interrupted, “there is no requirement of a university degree to prove one’s intelligence. Lord Ramsay is a perfect example of how one has nothing to do with the other.” “Phelan,” Leo said, “I don’t intend to be offensive, however--” “It’s something that comes naturally to him,” Catherine interrupted sweetly. Leo sent his wife a scowl and returned his attention to Christopher. “You and Beatrix haven’t known each other long enough to consider matrimony. A matter of weeks, to my knowledge. And what about Prudence Mercer? You’re practically betrothed, aren’t you?” “Those are valid points,” Christopher said. “And I will answer them. But you should know right away that I’m against the match.” Leo blinked in bemusement. “You mean you’re against a match with Miss Mercer?” “Well…yes. But I’m also against a match with Beatrix.” Silence fell over the room. “This is a trick of some sort,” Leo said. “Unfortunately, it’s not,” Christopher replied. Another silence. “Captain Phelan,” Cam asked, choosing his words with care. “Have you come to ask for our consent to marry Beatrix?” Christopher shook his head. “If I decide to marry Beatrix, I’ll do it with or without your consent.” Leo looked at Cam. “Good God,” he said in disgust. “This one’s worse than Harry.” Cam wore an expression of beleaguered patience. “Perhaps we should both talk to Captain Phelan in the library. With brandy.” “I want my own bottle,” Leo said feelingly, leading the way.

Are the legends true?” asked Cadmus. “Of course they are,” replied Pan. “We live in an age of legends.

One of the great ironies of history is that the more similar two groups are, the greater the potential for them to hate each other. God seems to have a particular fondness for contradicting the cliched notion that increased "understanding" between groups or societies will breed peace. Israelis and Palestinians, Greeks and Turks, Indians and Pakistanis understand each other very well, and yet they would probably take exception to this liberal rule of thumb. Academics who share nearly identical worldviews, incomes, and interests are notoriously capable of despising each other-- even as they write learned papers about how increased understanding brings comity. So it was with Communists and Nazis between the two world wars.

Then Annabeth was running along beside him, reaching out her hand. ‘Thank the gods!’ she called. ‘For months and months we couldn’t see you! Are you all right?’ Percy remembered what Juno had said – for months he has been slumbering, but now he is awake. The goddess had intentionally kept him hidden, but why? ‘Are you real?’ he asked Annabeth. He wanted so much to believe it that he felt like Hannibal the elephant was standing on his chest. But her face began to dissolve. She cried, ‘Stay put! It’ll be easier for Tyson to find you! Stay where you are!’ Then she was gone. The images accelerated. He saw a huge ship in a dry dock, workers scrambling to finish the hull, a guy with a blowtorch welding a bronze dragon figurehead to the prow. He saw the war god stalking towards him in the surf, a sword in his hands. The scene shifted. Percy stood on the Field of Mars, looking up at the Berkeley Hills. Golden grass rippled, and a face appeared in the landscape – a sleeping woman, her features formed from shadows and folds in the terrain. Her eyes remained closed, but her voice spoke in Percy’s mind: So this is the demigod who destroyed my son Kronos. You don’t look like much, Percy Jackson, but you’re valuable to me. Come north. Meet Alcyoneus. Juno can play her little games with Greeks and Romans, but in the end, you will be my pawn. You will be the key to the gods’ defeat. Percy’s vision turned dark. He stood in a theatre-sized version of the camp’s headquarters – a principia with walls of ice and freezing mist hanging in the air. The floor was littered with skeletons in Roman armour and Imperial gold weapons encrusted with frost. In the back of the room sat an enormous shadowy figure. His skin glinted with gold and silver, as

On the shore stood the god Ares, seven feet tall in full bronze combat armor, with a flaming spear in his hand.

Consistency between Dionysos-type godforms is also demonstrated in five minor attributes, which fluctuate in degree depending upon the particular norms, standards, and values of a given culture. These attributes are: 1. Unsurpassed viciousness toward those who would harm the followers of the god. When this aspect of Dionysian godforms is aroused, they are what has been termed “Hunters of Men.” 2. These Deities are lawgivers who, very often, figure in literal or symbolic acts of human sacrifice, whether this sacrifice occurs because of the breaking of laws, as part of worship, or for the granting of special favors to a community at large. Paradoxically, these same godforms ultimately do away with all requirements for human sacrifice. 3. Such archetypes are portals between upper, lower, and middle worlds: Bridges between the realms of life and death, they are gatekeepers, or the companions of gatekeepers, and masters of altered states of being. 4. Godforms of this type are often portrayed as adherents or defenders of the divine feminine, and can often be found in the company of female worshippers, goddesses, or their own mates, without whom they are incomplete, and upon whom they rely in order to fulfill their multiple roles of Divine Child, Bridegroom, Father, Savior, and Reborn One. Sensuality, too, is a Dionysian trademark: This is usually a paradoxical sensuality, at once childlike and ravaging, remarkably androgynous yet undeniably masculine in its expression. 5. Bewitching is an acceptable description of Dionysos-syncretistic Deities; many are unsurpassed in the powers of discrimination, response, wisdom, healing, fertility, prophecy, and magic in general. When Dionysos was invoked or worshipped by the ancient Greeks for his command of the powers listed above, he was considered agathos daemon, or “the good demon”: Demons, to the pagan Hellenes, were not necessarily wholly evil forces of the kind espoused by the Christian faith. They were seen as demigods capable of bringing either wealth and happiness or pain and suffering to mankind, of appearing in any sort of theriomorphic form — including no form at all — and of interceding between the supreme godhead and mankind.

Hephaestus felt like he’d been hit in the face with a three-pound club hammer—one of the really nice ones with the fiberglass grip and the double-faced drop-forged steel head. “Cheating on me?” he asked. “Impossible!” “Possible,” Helios said grimly. “I saw them myself. Not that I was looking! But, well, they were kind of hard to miss.” The sun Titan explained that Aphrodite and Ares often sneaked into Hephaestus’s apartment while the blacksmith god was working in the forges. Right there in his own bedroom, they got extremely naughty.

I don’t care who you are, sleeve tats on a burly Greek god are always a Yes, Please!

The Absolute is the ONE from which everything arises, which ultimately is everything. It is the eternally unlimited that carries all potential within itself. It is the emptiness of the eastern philosophers and also the ONE, the BEING of the Greek philosophers, which carries all possibilities within itself. Man wanted to make this absolute explicable, so he personified it and called it GOD! The Absolute is BEING, unmentionable and unimaginable, in contrast to the personified God of religions. Hinduism distinguishes very precisely between GOD and BEING and has the names Brahma and Brahman for them. Brahma, that is personified God, and Brahman, the all-embracing, the all-pervading, the nameless, the formless, the eternal absolute, the all-indwelling principle. We humans have become so accustomed to seeing and identifying with and about ourselves solely as a body that we have forgotten who we really are. When we become aware again that our subtle body is light in itself, that we are Brahman, that we are the source of all that is, then a "new" view of ourselves, our fellow human beings and our environment opens up. The Absolute, the BEING, is the source of everything that is. The un-created light is the radiance of the Absolute. This light is beyond any evaluation and any cataloging into this or that. This light is highest vibrational energy. Without this light there is no life.

Today it is considered bad manners to point to any Soviet source of American anti-Americanism. But throughout their history, Americans had never before been anti-American. They voluntarily came to the US. They were always a proud and independent people who loved their country. Ares is the Greek god of war. He was usually accompanied in battle by his sister Eris ( goddess of discord ) and by his 2 sons, Deimos ( fear ) and Phobos ( terror ). Khrushchev and Ceausescu. Both men rose to lead their countries without ever having earned a single penny in any productive job. Neither man had the slightest idea about what made an economy work and each passionately believed that stealing from the rich was the magic wand that would cure all his country's economic ills. Both were leading formerly free countries, transformed into Marxist dictatorships through massive wealth redistribution, which eventually made the government the mother and father of everything. Disinformation has become the bubonic plague of our contemporary life. Marx used disinformation to depict money as an odious instrument of capitalist exploitation. Lenin's disinformation brought Marx's utopian communism to life. Hitler resorted to disinformation to portray the Jews as an inferior and loathsome race so as to rationalize his Holocaust. Disinformation was the tool used by Stalin to dispossess a third of the world and to transform it into a string of gulags. Khrushchev's disinformation widened the gap between Christianity and Judaism. Andropov's disinformation turned the Islamic world against the US and ignited the international terrorism that threatens us today. Disinformation has also generated worldwide disrespect and even contempt for the US and its leaders.

Sure, there were exceptions. The city of Sparta? They loved Ares. Of course, they were the manly men of Greece who ate nails and steroids for breakfast, so I guess that made sense. In the center of town they had a statue of Ares all chained down, the theory being that if they kept Ares in shackles he couldn’t desert them, so the Spartans would always have courage and victory. Still. Chaining down the god of war? That’s hard-core.

Once I went into another Bulgarian village. And one old brute who'd spotted me - he was a village elder - told the others and they surrounded the house I was lodging in. I slipped out onto the balcony and crept from one roof to the next; the moon was up and I jumped from balcony to balcony like a cat. But they saw my shadow, climbed up onto the roofs and started shooting. So what do I do? I dropped down into the yard, and there I found a Bulgarian woman in bed. She stood up in her nightdress, saw me and opened her mouth to shout, but I held out my arms and whispered: "Mercy! Mercy! Don't shout!" and seized her breasts. She went pale and half swooned.' "Come inside," she said in a low voice. "Come in so that we can't be seen ..." 'I went inside, she gripped my hand: "Are you a Greek?" she said. "Yes, Greek. Don't betray me." I took her by the waist. She said not a word. I went to bed with her, and my heart trembled with pleasure. "There, Zorba, you dog," I said to myself, "there's a woman for you; that's what humanity means! What is she? Bulgar? Greek? That's the last thing that matters! She's human, and a human being with a mouth, and breasts, and she can love. Aren't you ashamed of killing? Bah! Swine!" 'That's the way I thought while I was with her, sharing her warmth. BUT DID THAT MAD BITCH, MY COUNTRY, LEAVE ME IN PEACE FOR THAT, DO YOU THINK? I disappeared next morning in the clothes the Bulgar woman gave me. She was a widow. She took her late husband's clothes out of a chest, gave them to me, and she hugged my knees and begged me to come back to her.' 'Yes, yes, I did go back ... the following night. I was a patriot then, of course - a wild beast; I went back with a can of paraffin and set fire to the village. She must have been burnt along with the others, poor wretch. Her name was Ludmilla.' Zorba sighed. He lit a cigarette, took one or two puffs and then threw it away. 'My country, you say? ... You believe all the rubbish your books tell you ... ? Well, I'm the one you should believe. So long as there are countries, man will stay like an animal, a ferocious animal... But I am delivered from all that, God be praised! It's finished for me! What about you?' I didn't answer. I was envious of the man. He had lived with his flesh and blood - fighting, killing, kissing - all that I had tried to learn through pen and ink alone. All the problems I was trying to solve point by point in my solitude and glued to my chair, this man had solved up in the pure air of the mountains with his sword. I closed my eyes, inconsolable.

The Author of life has shattered the bonds of purely mechanical existence. You are an organic part of a theanthropic mystery. You have a specific task, a small, minute task, which makes you a partaker in the whole. The mystery of life is summed up and worked out in your being, in your character. You are an image of God. You are of value not for what you have but for what you are; and you are a brother of the Son. Thus we all enter into the feast of the firstborn. God, who is above all, may be recognized in the very texture of your person, in the structure of your being. You see Him dwelling within you. And you discern traces of Him in your insatiable thirst for life and in your love. The struggle to reach Him is the very vision of His face. It is the fundamental principle of your being.

It’s the Parthenon!” said the Dean. “Yes, God damn it, the Parthenon!” The ruler struck the glass over the picture. “Look,” said Roark. “The famous flutings on the famous columns—what are they there for? To hide the joints in wood—when columns were made of wood, only these aren’t, they’re marble. The triglyphs, what are they? Wood. Wooden beams, the way they had to be laid when people began to build wooden shacks. Your Greeks took marble and they made copies of their wooden structures out of it, because others had done it that way. Then your masters of the Renaissance came along and made copies in plaster of copies in marble of copies in wood. Now here we are, making copies in steel and concrete of copies in plaster of copies in marble of copies in wood. Why?

At the back of the crowd, a priest cleared his throat. ‘Um, sir? This grove sounds very much like a sacred place of Ares. If you kill the war god’s dragon –’ ‘I have to kill it!’ Cadmus said. ‘The cow told me to build a city here, and I can’t have a dragon living next door! Would you deny the wisdom of the dead cow, old man?

Do the gods reckon up the good we do by accident, when they calculate the value of our days? My motives were selfish. Nearly always are. How much of the good I have done in my life has been done in just such a way? I fancy the gods must take this into their accounting. They have a liking for cunning. 'Traveller

The complete NIV Bible was first published in 1978. It was a completely new translation made by over a hundred scholars working directly from the best available Hebrew, Aramaic and Greek texts. The translators came from the United States, Great Britain, Canada, Australia and New Zealand, giving the translation an international scope. They were from many denominations and churches—including Anglican, Assemblies of God, Baptist, Brethren, Christian Reformed, Church of Christ, Evangelical Covenant, Evangelical Free, Lutheran, Mennonite, Methodist, Nazarene, Presbyterian, Wesleyan and others. This breadth of denominational and theological perspective helped to safeguard the translation from sectarian bias. For these reasons, and by the grace of God, the NIV has gained a wide readership in all parts of the English-speaking world. The work of translating the Bible is never finished. As good as they are, English translations must be regularly updated so that they will continue to communicate accurately the meaning of God’s Word. Updates are needed in order to reflect the latest developments in our understanding of the biblical world and its languages and to keep pace with changes in English usage. Recognizing, then, that the NIV would retain its ability to communicate God’s Word accurately only if it were regularly updated, the original translators established The Committee on Bible Translation (CBT). The committee is a self-perpetuating group of biblical scholars charged with keeping abreast of advances in biblical scholarship and changes in English and issuing periodic updates to the NIV. CBT is an independent, self-governing body and has sole responsibility for the NIV text. The committee mirrors the original group of translators in its diverse international and denominational makeup and in its unifying commitment to the Bible as God’s inspired Word.

I pull the covers up tighter around me and sit up just as Ginger is coming into the bedroom. “There you are,” she says, flinging her arms. “And just as I suspected. I’ve been worrying my ass off and you’ve been having multiple orgasms at the end of a Greek god’s penis. Figures.

The Christian belief is that Jesus, as God, is the only one who can bring humanity back to God. He was the only person in history with such a pedigree. 1 Timothy 2:5 tells us plainly, “There is one God, and there is one mediator between God and men, the man Christ Jesus.” As a man, he could represent humanity. He was tempted in every way, and yet he never sinned. Jesus is our proverbial “best foot forward” as far as humanity goes. Jesus is also God. As such he is able to serve as a “middle man” and usher us into the very presence of God. The amazing thing is that Jesus offers his righteousness to anyone who will receive it. Rather than being receptive to this offer, we complain there are not other ways to God. While it is incredibly gracious that God would offer any way back to him, people complain that he did not provide ten ways. The offer for salvation is available to all. Instead of being exclusive, Christianity is actually very inclusive. Everyone is welcome to come to Jesus. It does not matter who they are, or what they have done. The Bible tells us, “…whoever believes in him shall have eternal life” (John 3:16). Whether they be Jew, Hindu, Sikh, Greek, Canadian, African, athlete, entrepreneur, lawyer, or academic, the offer is there — come to Jesus.

Meals are occasions to share with family and friends. The ingredients are often simple, but the art lies in orchestrating the sun-warmed flavors. Courses follow in artful and traditional succession, but the showpiece of the meal is tender, juicy meat; this often means lamb or goat grilled or roasted on a spit for hours. Souvlaki--melting pieces of chicken or pork tenderloin on skewers, marinated in lemon, olive oil, and a blend of seasonings--are grilled to mouthwatering perfection. Meze, the Greek version of smorgasbord, is a feast of Mediterranean delicacies. The cooks of the Greek Isles excel at classic Greek fare, such as spanakopita--delicate phyllo dough brushed with butter and filled with layers of feta cheese, spinach, and herbs. Cheeses made from goat’s milk, including the famous feta, are nearly ubiquitous. The fruits of the sun--olive oil and lemon--are characteristic flavors, reworked in myriad wonderful combinations. The fresh, simple cuisine celebrates the waters, olive groves, and citrus trees, as well as the herbs that grow wild all over the islands--marjoram, thyme, and rosemary--scenting the warm air with their sensuous aromas. Not surprisingly, of course, seafood holds pride of place. Sardines, octopus, and squid, marinated in olive oil and lemon juice, are always popular. Tiny, toothsome fried fish are piled high on painted ceramic dishes and served up at the local tavernas and in homes everywhere. Sea urchins are considered special delicacies. Every island has its own specialties, from sardines to pistachios to sesame cakes. Lésvos is well-known for its sardines and ouzo. Zakinthos is famous for its nougat. The Cycladic island of Astypalaia was called the “paradise of the gods” by the ancient Greeks because of the quality of its honey. On weekends, Athenians flock to the nearby islands of Aegina, Angistri, and Evia by the ferryful to sample the daily catch in local restaurants scattered among coastal villages. The array of culinary treats is matched by a similar breadth of local wins. Tended by generation after generation of the same families, vineyards carpet the hillsides of many islands. Grapevines have been cultivated in the Greek Isles for some four thousand years. Wines from Rhodes and Crete were already renowned in antiquity, and traders shipped them throughout the Greek Isles and beyond. The light reds and gently sweet whites complement the diverse, multiflavored Greek seafood, grilled meats, and fresh, ripe fruits and vegetables. Sitting at a seaside tavern enjoying music and conversation over a midday meze and glass of retsina, all the cares in the world seem to evaporate in the sparkling sunshine reflected off the brightly hued boats and glistening blue waters.

in the passions of our flesh [our behavior governed by the sinful self], indulging the desires of ahuman nature [without the Holy Spirit] and [the impulses] of the [sinful] mind. We were, by nature, children [under the sentence] of [God’s] wrath, just like the rest [of mankind]. 4But God, being [so very] rich in mercy, because of His great and wonderful love with which He loved us, 5even when we were [spiritually] dead and separated from Him because of our sins, He made us [spiritually] alive together with Christ (for by His grace—His undeserved favor and mercy—you have been saved from God’s judgment). [Rom 6:1–10] 6And He raised us up together with Him [when we believed], and seated us with Him in the heavenly places, [because we are] in Christ Jesus, 7[and He did this] so that in the ages to come He might [clearly] show the immeasurable and unsurpassed riches of His grace in [His] kindness toward us in Christ Jesus [by providing for our redemption].

Tragedy! You finally make it to camp alive – only to discover that you forgot your toothbrush! You could Iris-message your mortal parent for a new one. But do you really want to walk around with drakon breath until it arrives? Instead, hit the camp store! While you’re there, be sure to check out the latest line of wind chimes – available in Celestial bronze, silver and seashell – perfect for interpreting the voices of prophecy-spouting trees! If hanging bling in branches isn’t your thing, how about the new Mythomagic expansion pack, Dual Deity Duel? The cards feature holographic images that change the gods’ aspects from Greek to Roman and back. He’s Ares! No, he’s Mars! No, he’s Ares again! Hours of dizzying head-to-head play! From tees to totes, whatever your needs, the camp store is your perfect one-stop shop.

Ares Reward Program.