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We don't need any of that, either. A moro is always a moro and a traitor is always a traitor. Fuck both, I'm not choosing one shit over another.Originally Posted by Teutone
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Frigging Sweden...
A country I dearly love — mainly because their West Coast is the most fantastic playground a sailor can dream of.
But for the rest, a lost cause...
Fortunately, other than for a couple of ladies in their 80's, Swedish churches are empty on Sunday morning.
Islam is shit, but what is left of Christianity is just pathetic nowadays.
Better no God at all than a Wog-hugging god.
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The prophetical claims of the founders of Islam (Muhammad) and Mormonism (Joseph Smith, Jr.): a comparison from a Christian apologetic perspective
The history of comparing Muhammad, the founder of Islam, and Joseph Smith, Jr., the founder of Mormonism, is relatively novel in contrast to human history, as well as sporadic. Starting as early as 1834, various antagonists and protagonists have tried to show where the two leaders lives have overlapped for either polemical, sociological, or apologetic reasons, with none of them getting much beyond the "superficial" level that later Mormon scholars such as Hugh Nibley and Arnold Green allude to in the critiques of previous works on the subject. Therefore, a thorough and in-depth research of this matter that gets beyond the superficiality, anecdotal, and trivial, and determines if there are any real parallels between them, is long overdue. With this intent, it is also deemed necessary to offer a possible reason or reasons why any parallels exist, if they exist. At the outset the assumption of the research is that Muhammad and Joseph Smith had many things in common due to their personal experiences, beliefs they shared, and the works they produced. Preliminary evidence will be discussed in detail later points in that direction. Both were visited by angels that assisted them in the creation of extra-biblical sources of authority, the Koran and the Book of Mormon. Both were influence internally through the families and externally through their surroundings to pursue the prophet statuses. Both exhibited eccentric behavior toward women, their neighbors, and the world. Both shared an extraordinary zeal for power and conquest, regardless of the means necessary to fulfill the latter. Both of these men subscribe their beliefs and works to encounters with a "spirit," which is taken for granted as being from God, yet has been rarely discussed with any amount of critical analysis or exegesis. Even though it is assumed that Muhammad and Joseph Smith had many things in common, it is also acknowledged that many differences existed as well. There is no such thing as the perfect analogy between any two persons or entities without confusing the distinct identities that make those persons or entities unique. It is unfortunate, though, that some have decided to focus on the differences to the degree where it is concluded that the main reason anyone should compare both Muhammad and Smith is to that "pious writers…felt the needs to expose Joseph Smith and Mormonism…contending that both Joseph Smith and Muhammad different [sic] little from preceding ‘imposters’ and ‘frauds.’" The premise of this research is that despite the differences, the similarities are more than coincidental, and in many cases striking. While Green may be correct in part, that previous works were done with an ulterior motive in mind, no one has conducted a study that fully did as Green suggests. This is stated while taking into account that it would seem that such evaluations as his have an ulterior motive behind them as well; one that desires to thwart open investigation and inquiry by poisoning the well before any evidence is examined or conclusions drawn.
Manichaeism (/ˌmænɪˈkiːɪzəm/;[1] in New Persian آیین مانی Āyīn Mānī; Chinese: 摩尼教; pinyin: Móní Jiào) was a major religion[2] founded in the 3rd century AD by the Persian[3] or Parthian[4] prophet Mani (c. 216–274 AD) in the Sasanian Empire.[5][6]
Manichaeism taught an elaborate dualistic cosmology describing the struggle between a good, spiritual world of light, and an evil, material world of darkness.[7] Through an ongoing process that takes place in human history, light is gradually removed from the world of matter and returned to the world of light, whence it came. Its beliefs were based on local Mesopotamian religious movements and Gnosticism.[8] It revered Mani as the final prophet after Zoroaster, Gautama Buddha, and Jesus.
Manichaeism was quickly successful and spread far through the Aramaic-speaking regions.[9] It thrived between the third and seventh centuries, and at its height was one of the most widespread religions in the world. Manichaean churches and scriptures existed as far east as China and as far west as the Roman Empire.[10] It was briefly the main rival to Christianity before the spread of Islam in the competition to replace classical paganism. Beginning with the pagan emperor Diocletian, Manichaeism was persecuted by the Roman state and was eventually stamped out of the Roman Empire. Manichaeism survived longer in the east than in the west, and it appears to have finally faded away after the 14th century in south China,[11] contemporary to the decline of the Church of the East in Ming China. While most of Manichaeism's original writings have been lost, numerous translations and fragmentary texts have survived.[12]
An adherent of Manichaeism was called a Manichaean or Manichean, or Manichee, especially in older sources.
Life of Mani
Main article: Mani (prophet)
Manichaean priests, writing at their desks. Eighth or ninth century manuscript from Gaochang, Tarim Basin, China.
Yuan Chinese silk painting Mani's Birth.
Mani was an Iranian[15][16][17] born in 216 in or near Seleucia-Ctesiphon (now al-Mada'in) in the Parthian Empire.[18] According to the Cologne Mani-Codex,[19] Mani's parents were members of the Jewish Christian Gnostic sect known as the Elcesaites.[20]
Mani composed seven works, six of which were written in the Syriac language, a late variety of Aramaic. The seventh, the Shabuhragan,[21] was written by Mani in Middle Persian and presented by him to the Sasanian emperor, Shapur I. Although there is no proof Shapur I was a Manichaean, he tolerated the spread of Manichaeism and refrained from persecuting it within his empire's boundaries.[22]
According to one tradition, it was Mani himself who invented the unique version of the Syriac script known as the Manichaean alphabet,[23] which was used in all of the Manichaean works written within the Sasanian Empire, whether they were in Syriac or Middle Persian, and also for most of the works written within the Uyghur Khaganate. The primary language of Babylon (and the administrative and cultural language of the Sassanid Empire) at that time was Eastern Middle Aramaic, which included three main dialects: Jewish Babylonian Aramaic (the language of the Babylonian Talmud), Mandaean (the language of Mandaeism), and Syriac, which was the language of Mani, as well as of the Syriac Christians.[24]
A 14th-century illustration of the execution of Mani
While Manichaeism was spreading, existing religions such as Zoroastrianism were still popular and Christianity was gaining social and political influence. Although having fewer adherents, Manichaeism won the support of many high-ranking political figures. With the assistance of the Sasanian Empire, Mani began missionary expeditions. After failing to win the favour of the next generation of Persian royalty, and incurring the disapproval of the Zoroastrian clergy, Mani is reported to have died in prison awaiting execution by the Persian Emperor Bahram I. The date of his death is estimated at 276–277.[18]
Influences
See also: Chinese Manichaeism
Sermon on Mani's Teaching of Salvation, 13th-century Chinese Manichaean silk painting.
Mani believed that the teachings of Gautama Buddha, Zoroaster, and Jesus were incomplete, and that his revelations were for the entire world, calling his teachings the "Religion of Light".[18] Manichaean writings indicate that Mani received revelations when he was 12 and again when he was 24, and over this period he grew dissatisfied with the Elcesaite sect he was born into.[25]Mani began preaching at an early age and was possibly influenced by contemporary Babylonian-Aramaic movements such as Mandaeism, and Aramaic translations of Jewish apocalyptic writings similar to those found at Qumran (such as the book of Enoch literature), and by the Syriac dualist-gnostic writer Bardaisan (who lived a generation before Mani). With the discovery of the Mani-Codex, it also became clear that he was raised in a Jewish-Christian baptism sect, the Elcesaites, and was influenced by their writings, as well. According to biographies preserved by Ibn al-Nadim and the Persian polymathal-Biruni, he received a revelation as a youth from a spirit, whom he would later call his Twin (Aramaic: תאומא tɑʔwmɑ, from which is also derived the name of the Thomas the Apostle, the "twin"), his Syzygos (Koinē Greek: σύζυγος "spouse, partner", in the Cologne Mani-Codex), his Double, his Protective Angel or Divine Self. It taught him truths that he developed into a religion. His divine Twin or true Self brought Mani to self-realization. He claimed to be the Paraclete of the Truth, as promised by Jesus in the New Testament.[26]
Manichaean Painting of the Buddha Jesus depicts Jesus Christ as a Manichaean prophet. The figure can be identified as a representation of Jesus Christ by the small gold cross that sits on the red lotus pedestal in His left hand.
Manichaeism's views on Jesus are described by historians:Jesus in Manichaeism possessed three separate identities: (1) Jesus the Luminous, (2) Jesus the Messiah and (3) Jesus patibilis (the suffering Jesus). (1) As Jesus the Luminous ... his primary role was as supreme revealer and guide and it was he who woke Adam from his slumber and revealed to him the divine origins of his soul and its painful captivity by the body and mixture with matter. (2) Jesus the Messiah was a historical being who was the prophet of the Jews and the forerunner of Mani. However, the Manichaeans believed he was wholly divine, and that he never experienced human birth, as the physical realities surrounding the notions of his conception and his birth filled the Manichaeans with horror. However, the Christian doctrine of virgin birth was also regarded as obscene. Since Jesus the Mesiah was the light of the world, where was this light, they reasoned, when Jesus was in the womb of the Virgin? Jesus the Messiah, they believed, was truly born only at his baptism, as it was on that occasion that the Father openly acknowledged his sonship. The suffering, death and resurrection of this Jesus were in appearance only as they had no salvific value but were an exemplum of the suffering and eventual deliverance of the human soul and a prefiguration of Mani's own martyrdom. (3) The pain suffered by the imprisoned Light-Particles in the whole of the visible universe, on the other hand, was real and immanent. This was symbolized by the mystic placing of the Cross whereby the wounds of the passion of our souls are set forth. On this mystical Cross of Light was suspended the Suffering Jesus (Jesus patibilis) who was the life and salvation of Man. This mystica cruxificio was present in every tree, herb, fruit, vegetable and even stones and the soil. This constant and universal suffering of the captive soul is exquisitely expressed in one of the Coptic Manichaean psalms.[27]Augustine also noted that Mani declared himself to be an "apostle of Jesus Christ".[28] Manichaean tradition is also noted to have claimed that Mani was the reincarnation of different religious figures such as Buddha, Krishna, Zoroaster, and Jesus.[29][self-published source?]
Academics also note that much of what is known about Manichaeism comes from later 10th- and 11th-century Muslim historians like Al-Biruni and especially ibn al-Nadim (and his Fihrist), who "ascribed to Mani the claim to be the Seal of the Prophets."[30] However, given the Islamic milieu of Arabia and Persia at the time, it stands to reason that Manichaens would regularly assert in their evangelism that Mani, not Muhammad, was the "Seal of the Prophets".[31] In reality, for Mani the metaphorical expression "Seal of Prophets" is not a reference to his finality in a long succession of prophets, as it is in Islam, but, rather to his followers, who testify or attest his message, as a seal does.[32][33] Caution, then, must be taken from conflating the two terms.
10th century Manichaean Electae in Gaochang (Khocho), China.
Another source of Mani's scriptures was original Aramaic writings relating to the Book of Enoch literature (see the Book of Enoch and the Second Book of Enoch), as well as an otherwise unknown section of the Book of Enoch called The Book of Giants. This book was quoted directly, and expanded on by Mani, becoming one of the original six Syriac writings of the Manichaean Church. Besides brief references by non-Manichaean authors through the centuries, no original sources of The Book of Giants (which is actually part six of the Book of Enoch) were available until the 20th century.[34]
Scattered fragments of both the original Aramaic "Book of Giants" (which were analyzed and published by Józef Milik in 1976)[35] and of the Manichaean version of the same name (analyzed and published by Walter Bruno Henning in 1943)[36] were found with the discovery in the twentieth century of the Dead Sea Scrolls in the Judaean Desert and the Manichaean writings of the Uyghur Manichaean kingdom in Turpan. Henning wrote in his analysis of them:It is noteworthy that Mani, who was brought up and spent most of his life in a province of the Persian empire, and whose mother belonged to a famous Parthian family, did not make any use of the Iranian mythological tradition. There can no longer be any doubt that the Iranian names of Sām, Narīmān, etc., that appear in the Persian and Sogdian versions of the Book of the Giants, did not figure in the original edition, written by Mani in the Syriac language.[36]By comparing the cosmology in the Book of Enoch literature and the Book of Giants, alongside the description of the Manichaean myth, scholars have observed that the Manichaean cosmology can be described as being based, in part, on the description of the cosmology developed in detail in the Book of Enoch literature.[37] This literature describes the being that the prophets saw in their ascent to heaven, as a king who sits on a throne at the highest of the heavens. In the Manichaean description, this being, the "Great King of Honor", becomes a deity who guards the entrance to the world of light, placed at the seventh of ten heavens.[38] In the Aramaic Book of Enoch, in the Qumran writings in general, and in the original Syriac section of Manichaean scriptures quoted by Theodore bar Konai,[39] he is called "malka raba de-ikara" (the Great King of Honor).[citation needed]
Mani was also influenced by writings of the Assyrian gnostic Bardaisan (154–222), who, like Mani, wrote in Syriac, and presented a dualistic interpretation of the world in terms of light and darkness, in combination with elements from Christianity.[40]
Akshobhya in the Abhirati with the Cross of Light, a symbol of Manichaeism.
Noting Mani's travels to the Kushan Empire (several religious paintings in Bamyan are attributed to him) at the beginning of his proselytizing career, Richard Foltz postulates Buddhist influences in Manichaeism:Buddhist influences were significant in the formation of Mani's religious thought. The transmigration of souls became a Manichaean belief, and the quadripartite structure of the Manichaean community, divided between male and female monks (the "elect") and lay followers (the "hearers") who supported them, appears to be based on that of the Buddhist sangha.[41]The Kushan monk Lokakṣema began translating Pure Land Buddhist texts into Chinese in the century prior to Mani arriving there, and the Chinese texts of Manichaeism are full of uniquely Buddhist terms taken directly from these Chinese Pure Land scriptures, including the term "pure land" (淨土 Jìngtǔ) itself.[42] However, the central object of veneration in Pure Land Buddhism, Amitābha, the Buddha of Infinite Light, does not appear in Chinese Manichaeism, and seems to have been replaced by another deity.
Q
Last edited by Jacques de Imbelloni; 03-23-2021 at 12:15 AM.
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Jaques a guy in favour of the catholic church to accept gay marriage to appease to leftists.
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Go play fortnite kid.
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Mohammed's war chief inside a defeated infidel fortress: Lord, are you ready for another one of God's little enemies?
Mo: Having failed at drivIng the devil out of the first one, I must await dawn for Allah to stiffen my resolve against Satan, but here, take this evil spawn, dispatch it, and throw it over the wall, lest the stubborn devil inside it leaves the body to infect the remaining infidels even more.
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I agree. I can have two enemies at the same time.
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Without doubt he can be.
Just how triggered can some snowflake cucks be in here damn
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I read once a Book when I was Orthodox still: It was called "Orthodoxy the only true religion" and in one chapter it said "every religion has a truth to a certain degree". So I dont know what Jacob Wiren really said, if he accepts Islam and Mohammed as the final messenger of God because then he would be a muslim, but if he just said Mohammed had a truth to some degree, he is right, because Muhammed indeed defended Monotheism, knew about the Prophets like Moses, about Adam and Eve etc. and he even knew that Jesus existed.
In my Video if Jesus is the Christ, I mention Mohammed as witness that Jesus existed. People who just hate islam probably do that because majority of muslims are either northafricans, arabs, or asians like pakistanis or indonesians or bengalis, so they do that probably for anti-immigration reasons, not because of the religion itself.
My AncestryDNA autosomal results [yes it is a link click on it]
Hm he has mastered chakra...can he do romjutsu... - Balkanforum user Floki
then you must be some kind of wizzard who has lightning in his eyes - Balkanforum user Cobra about Mortimer
Only a Sinti and Roma who has gained the power of the wheel can do it. - In conversation with the Balkanforum user Axer
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