A. deed, act, opp. pathos, A.Ag.533; office, business, duty, Pl.Tht.150a, R.451c; to d. dran to go about one's business, Id.Tht.169b.
Arrogance Dismantled: James 4.11-5.6 Sara Barton
First keynote sermon preached by a woman AT Pepperdine.
Arrogance: exaggerating or disposed to exaggerate one's own worth or importance often by an overbearing manner an arrogant official. 2 : showing an offensive attitude of superiority : proceeding from or characterized by arrogance an arrogant reply.As chaplain, Barton said she emphasizes the importance of “blended” WORSHIP, or the combination of acapella and INSTRUMENTAL music.
Col. 3:5 Mortify therefore your members which are upon the EARTH; fornication, uncleanness, inordinate affection, evil concupiscence,
and covetousness, [avaritia gloriae, eager desire for renown or glory
which is idolatry:
Mark 9:42 And whosoever shall OFFEND one of these little ones that believe [comply] in me,
it is better for him that a millstone were hanged about his neck,
and he were cast into the sea.
Any reader of Holy Scripture knows that there is not one example of anyone said to worship by preaching, listening, singing, playing instruments, acting or PAY TO PLAY.
2Chr. 20:18 And Jehoshaphat bowed his head with his face to the ground:Speaking of the Instrumental-Trinitarian-Perverted Hebrews warns:
and all Judah and the inhabitants of Jerusalem
FELL BEFORE THE LORD
WORSHIPING THE LORD.
1Cor. 14:25 And thus are the secrets of his heart made manifest;
and so FALLING DOWN ON HIS FACE
will WORSHIP God, and report that God is in you of a truth.
Rev. 7:11 And all the angels stood round about the throne,
and about the elders and the four beasts,
and FELL before the throne on their faces,
and WORSHIPPED God,
Rev. 11:16 And the four and twenty elders, which sat before God on their seats,
FELL UPON THEIR FACES and WORSHIPPED God,
Heb. 12:25 See that ye refuse not him that speaketh.
For if they escaped not who refused him that spake on earth,
much more shall not we escape, if we turn away from him
that SPEAKETH from heaven:
Heb. 12:26 Whose voice then shook the earth:
but now he hath promised, saying,
Yet once more I shake not the earth only, but also heaven.
Heb. 12:27 And this word, Yet once more,
signifieth the removing of those things that are shaken, as of things that are made,
that those things which cannot be shaken may remain.
Heb. 12:28 Wherefore we receiving a kingdom which cannot be moved,
let us have grace, whereby we may serve God
acceptably with REVERENCE AND GODLY FEAR:
Heb. 12:29 For our God is a CONSUMING FIRE
Amos 5:26 But ye have borne the tabernacle of your Moloch and Chiun your images,
the STAR of your god, which ye made to yourselves.
Acts 7:41 And they made a calf in those days,
and offered sacrifice unto the idol,
and rejoiced in the works of their own handsActs 7:42 Then God turned,
and gave them up to worship the HOST of heaven;
as it is written in the book of the prophets,
O ye house of Israel, have ye offered to me slain beasts and sacrifices
by the space of forty years in the wilderness?
Amos 5:27 Therefore will I cause you to go into
captivity beyond Damascus,
saith the LORD, whose name is The God of hosts.
Acts 7:43 Yea, ye took up the tabernacle of Moloch,Mark.10.They.Shall.Mock.Him.With.Music
and the star of your god Remphan,
figures which ye made to worship them:
and I will carry you away beyond Babylon.
Trumpet, drums, flute, cymbals and castinets with buffoons
Psallo permits ONLY smiting a string with your FINGERS: not a plectrum
Psallo and SOP have the same root meaning.
Revelation 18F: they are all called Sorcerers who HAD once deceived the whole world.
They WILL BE CAST ALIVE INTO THE LAKE OF FIRE.
There is no way that Sara Barton--of this world--could possibly understand.
Boasting: "This sermon was preached at the Pepperdine University Bible Lectures on May 6, 2015. It was the first keynote sermon preached by a woman in the history of the lectures. YOU can open your Bibles to James chapter 4, verse 11, and I'll read from it in just in just a few minutes.
1Tim. 2:12 But I suffer not a woman to teach,
nor to USURP AUTHORITY over the man,
but to be in silence.
They deny that Jesus died to be the LAST man after Moses and Elijah (the prophets) into which God put His WORD into his MOUTHBUT: Sara Barton says that she was CALLED to preach sermons as Pastor over a church! Her worship includes both vocal and instrumental music.
Matt. 17:4 Then answered Peter, and said unto Jesus, Lord, it is good for us to be here: if thou wilt, let us make here three tabernacles; one for thee, and one for Moses, and one for Elias.
Matt. 17:5 While he yet spake, behold, a bright cloud overshadowed them:
and behold a voice out of the cloud, which said, HEAR YE HIM .
Matt. 17:6 And when the disciples heard it,
THEY FELL ON THEIR FACE [The only way to Worship God]
and were sore afraid.
Sara Barton: Our neighbors are not really all that interested in whether we are at 'progressivei' congregations or 'conservative' congregations. Whether we can boast about having three Sunday services and multisite campuses, or great BANDS, or new songs or old songs. If we brag about what we do or don't do in our sacred hour of worship, our neighbors are onto us. They recognize the stock alazon character when he or she steps into the scene. They want nothing to do with arrogance. Humanity is crying out for love, and we must be the people who hear them and go to them.ALAZON MARKS ANYONE WHO CLAIMS THE SAME CALL BUT CLAIMS SUPERIORITY.
Luke 4:16 And he came to Nazareth, where he had been brought up: and, as his custom was,
he went into the SYNAGOGUE on the sabbath day, and stood up for to READ.Luke 4:17 And there was delivered unto him the book of the prophet Esaias.
Luke 4:18 The Spirit OF the Lord is UPON me,
And when he had opened the book, he found the place where it was written,
because he hath ANOINTED ME to preach the GOSPEL to the POOR;
he hath sent me to heal the brokenhearted, to preach deliverance to the captives,
and recovering of sight to the blind, to set at liberty them that are bruised,
Logos computation, reckoning 2. statement of a theory, argument, ouk emeu alla tou l. akousantas prob. in Heraclit.50; logon ēde noēma amphis alētheiēs discourse and reflection on reality,
IV. inward debate of the soul, reflection, deliberation
Regulative and formative forces, derived from the intelligible and operative in the sensible universe,
Opposite to epithumia
A. desire, yearning, longing after a thing, desire of or for it, Theaomai :--gaze at, behold, mostly with a sense of wonder, 3. view as spectators
Opposite Pathos A. that which happens to a person or thing, incident, accident, Moralizing Rhetoric
Opposite Poiein to excite passion, Arist.Rh.1418a12; V. Rhet., emotional style or treatment,
Opposite Enthousi-astikos , ē, on, A. inspired, “phusis” Pl.Ti.71e; esp. by music,
Prose, OPPOSITE -poiêsis, Id.R.390a;
OPPOSITE -poiêtikê, D.H.Comp.6; OPPOSITE poiêmata, onomatopoeic word
OPPOSITE emmetra Modus 2. The measure of tones, measure, rhythm, melody, harmony, time; in poetry, measure, metre, mode:Mūsĭcus a, um, adj., = mousikos.
X. the Word or Wisdom of God, personified as his agent in creation and world-government,
Theologians are doomed to call God a liar or INCOMPETENT. If God had wanted any kind of music in the tuneful sense He was INTELLIGIBLE But denied by C. Leonard Allen.
mousikos kai melōn poētēs” 2. generally, votary of the Muses, The Muses were the LOCUSTS unleashed with Apollon their "musical worship leaders." The Greek and Latin literature identifies them as dirty adulteresses
http://www.piney.com/DocHesTheog.html
[25] the Muses of Olympus, daughters of Zeus who holds the aegis: “Shepherds of the wilderness,
wretched things of shame, mere bellies,
we know how to speak many false things as though they were true;
but we know, when we will, to utter true things.”
...and they bade me sing of the race of the blessed gods that are eternally,
but ever to sing of themselves both first and last.
pharma^kon 3. enchanted potion, philtre: hence, charm, spell, Od.4.220 sq., Ar.Pl.302, [Circe, Church, Corinth mother of harlots] Theoc.2.15The Symposium of Plato II. Aristodemus's Prologue: 174 A-178 A.
Aristodemus meeting Socrates smartly attired expresses his surprise at so unusual a circumstance. Socrates explains that being invited to dine with Agathon he feels bound to go “in finery to the fine”; and he presses Aristodemus, although uninvited, to accompany him.
On the road Socrates, immersed in thought, lags behind, and Aristodemus arrives at Agathon's alone. Not till they are half-way through the meal does Socrates appear; and Agathon rallies him on his devotion to sophia.
The proposal of Pausanias to restrict the potations, in view of yesterday's banquet, and that of Eryximachus to dismiss the flute-girl and amuse themselves by logoi, are unanimously agreed to. Then Eryximachus propounds an idea of Phaedrus, that Eros is the best possible theme for encomia, and suggests that each of the party in turn, commencing with Phaedrus, should now deliver an encomium on Eros. This suggestion is applauded by Socrates. Of the encomia the most noteworthy were the following:—
Because EROS is the eldest of gods and unbegotten. Eros is a dual and his "principle" is that no action is in the abstract good or bad but derives its moral quality solely from the manner of its execution it follows that Eros is bad or good according to the kind of love-making to which it prompts.c The general characteristics (1) of Eros Pandemos are that it is directed to women as well as boys, to the body rather than the soul, to unscrupulous satisfaction of lust; (2) whereas Eros Uranios shuns females and seeks only such males as are noble and nearly mature both in mind and body. It is the followers of Eros Pandemos who have brought paederastia into disrepute.
LEGALISM or the NOMOI concerning Eros (2) At Athens the nomos is complex. (a) Eros is approved, and its excesses condoned, when directed towards superior youths approaching manhood. (b) It appears to be condemned, in so far as parents forbid their boys to hold converse with “erastae.”... the test of time shows whether or not the right motive (desire for aretē) actuates both the lover and his object. This motive alone justifies all erotic pursuits and surrenders, even mutual deception: hence we conclude that kalon aretēs heneka kharizesthai. [GRACE or a favor bestowed on another man]
Aphroditês , Sexual love, a womans form of oath, vehement longing or desire, hedonism, pleasure (outlawed in Romans 15), Chrar, Grace, Aster or Venus or ZOE. Tormentor to mortals, a spiteful, lazy Goddess. She calls assemblies in the Agora.
- Astêr , or Eros II. metaph. of illustrious persons, etc., “phanerōtaton aster' Athēnas” E.Hipp.1122 (lyr.); “Mousaōn astera kai Kharitōn” AP7.1.8 (Alc. Mess.)
Chorus
[791] You seize the minds of just men and drag them to injustice, to their ruin. You it is who have incited this conflict of men whose flesh and blood are one. [795] But victory belongs to radiant Desire swelling from the eyes of the sweet-bedded bride. Desire sits enthroned in power beside the mighty laws. [800] For in all this divine Aphrodite plays her irresistible game.Commentary [800] empaizei, ‘wreaks her will’ in that contest which nika implies. We find “empaizō” with a dat. (1) of the object, as Her. 4.134 “empaizontas hēmin”, ‘mocking us’: (2) of the sphere, as Ar. Th. 975 “khoroisin empaizei”, ‘sports in dances.’ The “en” of “empaizei” here might also be explained as (a) in the “imeros”, or the “blephara”, i.e. by their agency: or (b) ‘on her victim.’ But the interpretation first given appears simpler. (Cp. Vergil's absol. use of illudere, G. 1. 181, “Tum variae illudant pestes.”)
John 7:18 He that speaketh of himself seeketh his own glory:
but he that seeketh his glory that sent him, the same is true, and no unrighteousness is in him.
Are they would be out READING the gospel in the inner cities.
John 17:5 And now, O Father, glorify thou me with thine own selfPaul is regulating a common problem: women always sold themselves and their "revelation" claiming that TRUTH began with them (1 Corinthians 14)
with the glory which I had with thee before the world was.
John 17:6 I have manifested thy name unto the men
which thou gavest me OUT of the world: thine they were,
and thou gavest them me; and they have kept thy word.
John 17:7 Now they have known that all things whatsoever thou hast GIVEN ME are of thee.
John 17:8 For I have given unto them the WORDS which thou gavest me;
and they have received them, and have known surely that I came out from thee,
and they have believed that thou didst send me.
John 17:9 I pray for them: I pray NOT for the world,
but for them which thou hast given me; for they are thine
John 17:14 I have given them thy WORD; and the WORLD HATH HATED THEM
because they are not of the world, even as I am not of the world.
John 17:15 I pray not that thou shouldest take them out of the world,
but that thou shouldest keep them from the evil.
John 17:16 They are NOT OF the world, even as I am not of the world.
John 17:17 Sanctify them through thy truth: thy WORD is truth.
John 8:37 I know that ye are Abraham’s seed;
but ye seek to kill me, because my WORD hath no place in you.
John 8:38 I SPEAK that which I have seen with my Father:
and ye DO that which ye have seen with YOUR father.
Devil Do: poiētai 4. after Hom., of Poets, compose, write, p. dithurambon, epea, Hdt.1.23, 4.14; “p. theogoniēn
Epos joined with muthos, 1. song or lay accompanied by music, 8.91,17.519.
2. fiction (opp. logos, historic truth), THE REGULATIVE PRINCIPLE
Devil Do: LATIN: făcĭo , to make in all senses, to do, perform, accomplish, prepare, produce, bring to pass, cause, effect, create, commit, perpetrate, form, fashion, operor Lying Wonder, “poëma,” to compose, id. Pis. 29, 70: “carmina,” Juv. 7, 28: “versus,” id. 7, 38: “sermonem,” Cic. Fam. 9, 8, 1; cf. “litteram,” id. Ac. 2, 2, 6: ludos, to celebrate, exhibit, admirationem alicujus rei alicui,” to excite [the Laded Burden],Hdt. 1.23 Periander, who disclosed the oracle's answer to Thrasybulus, was the son of Cypselus, and sovereign of Corinth. The Corinthians say (and the Lesbians agree) that the most marvellous thing [Lying Wonders] that happened to him in his life was the landing on Taenarus of Arion of Methymna, brought there by a dolphin. This Arion was a lyre-player second to none in that age; he was the first man whom we know to compose and name the dithyramb1 which he afterwards taught at Corinth.
1 The dithyramb was a kind of dance-music particularly associated with the cult of Dionysus.
Devil Do: carmen
I.a tune, song; poem, verse; an oracular response, a prophecy; a form of incantation (cf.: cano, cantus, and canto). note, sound, both vocal and instrumental “also versus, numeri, modi): carmen tuba ista peregit ( = sonus),” Enn. Ann. 508 Vahl.: “carmine vocali clarus citharāque Philammon,” Ov. M. 11, 317; cf. “vocum,” id. ib. 12, 157: “per me (sc. Apollinem) concordant carmina nervis
“barbaricum,” id. M. 11, 163.—With allusion to playing on the cithara: The Moher o Harlots in John 17 “Carminibus Circe socios mutavit Ulixi,
Devil Do: Commercium sermonis,” 7 In mercant. lang., to practise, exercise, follow any trade or profession: 8. In relig. lang., like the Gr. rhezein, to perform or celebrate a religious rite; to offer sacrifice, make an offering, to sacrifice:
Devil Do: Mousa II. mousa, as Appellat., music, song, “m. stugera” A.Eu.308 (anap.); “euphamos” Id.Supp.695
“Kanakhan .Clanging Brass
Theias as many as made them hope by divinations, Madness caused by Ritual
worship as divine, “Puthagoran [Of the Cosmos, the Ecumenical, Kingdom of the Devil."
Antiluron mousas” S.Tr.643 (lyr.); PLAYING THE LYRE
“Aiakō moisan pherein”I. bear or carry a load, A Laded Burden
This would be standing in holy places and claiming to be God. Surprise usurpers!
1Tim. 2:4 Who will have all men to be saved, [kept safe]It's much too late for Sara Barton to be the mediator or intercessor between God and the whole audience for which she gets glory and profit and dosn't have to suffer.
and to come unto the knowledge of the truth. [Word, Logos, Regulative Principle]
1Tim. 2:5 For there is ONE GOD,
and one MEDIATOR between God and men,
the man Christ Jesus;
Jesus paid the price to be paid by anyone who SPEAKS the WORDS which God put into His MOUTH (the meaning of SPIRIT]When Paul was CALLED He had to SEE and HEAR the Voice of the Risen Christ. The New Covenant or Last Will and Testimonny cannot and WILL not be chopped into marketable fragments by a Christian.
1Tim. 2:6 Who gave himself a RANSOM for all,
to be TESTIFIED in due time.
1Tim. 2:7 Whereunto I am ordained a preacher, and an apostle,
(I speak the truth in Christ, and lie not;) a teacher of the Gentiles in faith and verity.
A female being visible and audible exercises an AUTHORITY which they know is dangerous for men to reject. This AUTHORITY Females and the Effeminate dares anyone to confront.
At A.C.U We are FINDING TOOLS for the ANALYSIS of scripture
which allow us to view the role of women
in the LARGER context of SCRIPTURE,
rather than allow two heavily disputed passages to relegate women to a silent role.
Authent-ēs A. murderer, Hdt.1.117, E.Rh.873, Th.3.58; “tinos” E.HF1359, A.R.2.754; suicide, Antipho 3.3.4, D.C.37.13:
A woman will not be SAFE in bearing children and nether will her offspring: exposing the child to die is not as vile as exposing a child to false teaching.
[2] more loosely, one of a murderer's family, E.Andr.172.Eur. Andr. 172 [170] But you, wretched woman, are so far gone in folly that you bring yourself to sleep with the son of the man who killed your husband and to bear children from those who are murderers of your kin. That is the way all barbarians are: father lies with daughter and son with mother [175] and brother with sister, nearest kin murder each other,
[3] 2. perpetrator, author, “praxeōs” Plb.22.14.2; “hierosulias
[A Temple Robber or a robber of faithful churches to join the instrumental sectarians] “dēmos authentēs khthonos”
praxis action in drama, opp. logos,
3. euphem. for sexual intercourse, Pi. Fr.127, Aeschin.1.158, etc.; in full, “hē p. hē gennētikē” Arist.HA539b20.4. magical operation, spellaction in drama, OPPOSITE. logos,
phōn-ē , I. mostly of human beings, speech, voice, utterance
inanimate objects, mostly Poet., “kerkidos ph.” S.Fr.595; “suriggōn” E.Tr.127 (lyr.); “aulōn” Mnesim.4.56 (anap.); rare in early Prose, “organōn phōnai” Pl.R.397a; freq. in LXX, “hē ph. tēs salpiggos”Plat. Lach. 192a quickness, [ērōtōn] as we find it in running and harping [kitharizein], in speaking and learning 2. practice, i.e. trickery, treachery, VIII. discourse, lecture of a rhetorician or philosopher, Jul.Or.2.59c,[4] “dēmos authentē khthonos” 3. Earth, as a goddess, E.Supp.442 A.Pr.207, Eu.6.
E.Supp.442
Orestes
Lady Athena, first of all I will take away a great anxiety from your last words. I am not a suppliant in need of purification, nor did I sit at your image with pollution on my hands. [445] I will give you strong proof of this. It is the law for one who is defiled by shedding blood to be barred from speech until he is sprinkled with the blood of a new-born victim by a man who can purify from murder. [450] Long before at other houses I have been thus purified both by victims and by flowing streams.
ores-teros , a, on, poet. for oreinos, epith. of a snake, Il.22.93 ; of wolves and lions, Od.10.212 ; A.“orestera pambōti ga” S.Ph.391 (lyr.); “parthenos” E.Tr.551 (lyr.); “agreutēres” Opp.H.4.586. (Posit. Adj. formed from oros (to), opp. agroteros from agros.)
agr-eutēs , ou, ho,A hunter, epith. of Apollo as slayer of Python, S.OC1091(lyr.), PFlor.297.19 (vi A.D.): metaph., of sleep, “a. ptēnou phasmatos” AP12.125 (Mel.).II. Adj., kunes a. hounds, Sol.23; a. kalamoi a fowler's trap of reeds, AP7.171 (Mnasalc
A Kunes is a word of reproach against Helen, yapping dogs, Catamites[5] “authenta hēlie Helios, the sun-god, Od.8.271 Hēliou astēr, of the planet Saturn, identified with Apollon, [666]Sara Barton: When I started preparing for this sermon, I had no idea where the journey would take me. James has often been neglected in Protestant history, especially since the Reformation, so I didn't know a lot about the epistle. I must tell youo I was surprised when our passage from James LED ME me to do a little research on sitcoms. Sitcom: short for situation comedies.
Helius, the sun-god, son of Hyperion father of Circe [Circe, Kirke or church is the holy harlot around Patmos
[7] astēr aster' opōrinō II. metaph. of illustrious persons, etc., “phanerōtaton aster' Athēnas” E.Hipp.1122 (lyr.);
[8] “Mousaōn astera kai Kharitōn” GRACES [The Muses in Revelation 18 as sorcerers were led by Apollon and were known as adulterers and SHEPHERDESSES. They were the Brides or Nymphs in Revelation as part of the Hieros Gamos: They are called sorcerers using the same word as the original Babylon Mother of Harlots. That is why John groups sorcerers with dogs (male priests) and promised that THEY WILL BE CAST ALIVE INTO THE LAKE OF FIRE
JAMES IS AN EPISTLE OR LETTER INTENDED FOR WE WEE LITTLE PEOPLE TO READ. The Holy Spirit does not produce Sitcoms to MARKET. It is a very good idea to begin reading a letter where it says:
James 1:1 James, a servant of GOD [Theos]Sara Barton says that the people she knows doesn't care about the WORD left in BLACK text on BROWN paper.
AND
of the LORD [Kurios] Jesus Christ,
to the twelve tribes which are scattered abroad, greeting.
James 1:19 Wherefore, my beloved brethren,
let every man be swift to hear, slow to speak, slow to wrath:
James 1:20 For the wrath of man worketh not the righteousness of God.
James 1:21 Wherefore lay apart all filthiness and superfluity of naughtiness,
and RECEIVE with meekness the engrafted WORD, which is able to SAVE your souls.
The Holy Convocation held on FIRST and EIGHTH days whenever there was a general assembly and godly Jews never went to a place to WORSHIP by listing to opinions, singing, playing instruments, acting or PAY TO PLAY.
Neh. 8:3 And he read therein before the street that was before the water gateALAZON says that the poor and widows should PAY him-her-it for EXPLAINING what any SECT of Theology says that neither God, Jesus, The Apostles or Holy Scripture could make INTELLIGIBLE.
from the morning until midday, before the men and the women,
and those that could understand;
and the ears of all the people were attentive unto the book of the law.
Neh. 8:8 So they read in the book in the law of God distinctly,
and gave the sense, and caused them to understand the READING.
Eph. 3:4 Whereby, when ye READ, ye may understand my knowledge in the MYSTERY of Christ)
Leonard.Allen.POURED.OUT.The.Spirit.of.God.Empowering.the.Mission.of.God.html
HOWEVER SARA BARTON KNOWING THAT HER AUDIENCE ISNT INTERESTED SAYS: We think the old sitcoms are The Honeymooners or Gilligan's Island. But it turns out that even the ancient Greeks and Romans appreciated a good sitcom, as far back as four hundred years before Christ. It was in those old works, of playwrights like Plautus and Terence that the sitcom storyline we all know was born: Boy meets girl. Boy loses girl. Boy gets girl back again. An ancient version of Ross and Rachel, or Sam and Diane, or Leonard and Penny. If you read these old plays, you find characters who will make you laugh just by the way they walko-picture an ancient Barney Fife or George Jefferson strutting across the stage in a toga.
The WORD or LOGOS is God's Regulative Principle: It outlaw rhetoric, singing, playing instruments or acting.
John 6:62 What and if ye shall see the Son of man ascend up where he was before?Preparing a "sermon" PRESUMES the authority and wage to ENHANCE The Word which Jesus said IS SPIRIT (never a person). ANYONE who presumes the authority to ENHANCE the Word of the Almighty is declared ANATHEMA: Cannot be redeemed and BURNED.
John 6:63 It is the SPIRIT that quickeneth;
the flesh profiteth nothing:
the WORDS that I SPEAK unto you, they are SPIRIT, and they are LIFE.
John 6:64 But there are some of you that believe not.
For Jesus knew from the beginning who they were that believed not,
and who should BETRAY him.
-Anathêma , /, (anatithēmi) A. that which is set up: hence, like agalma, votive offering set up in a temple, Hdt.1.14,92, S.Ant.286, “a. ek leitourgiōn” Lys.26.4. agalma, delight, ornament, “molpē t' orkhēstusanathēmata daitos” Od.1.152, cf. 21.430, tois tekousin anathēma biotou, of children,James 1:22 But be ye doers of the WORD, and not hearers only, deceiving your own selves.
Leitourg-ia III. public service of the gods, “hai pros tous theous l.” Arist.Pol.1330a13; “hai tōn theōn therapeiai kai l.” D.S.1.21, cf. UPZ17.17 (ii B.C.), PTeb.302.30 (i A.D.), etc.; the service or ministry of priests, LXX Nu.8.25, Ev.Luc.1.23.Gal. 1:8 But though we, or an angel from heaven,
preach any other gospel unto you
than that which we have preached unto you, let him be accursed.
James 1:23 For if any be a hearer of the WORD, and not a doer, he is like unto a man beholding his natural face in a glass:
James 1:24 For he beholdeth himself, and goeth his way, and straightway forgetteth what manner of man he was.
James 1:25 But whoso looketh into the PERFECT LAW OF LIBERTY, and continueth therein, he being not a forgetful hearer, but a doer of the work, this man shall be blessed in his deed.
I Know, I Know and it made me so literally sick that I converted to being a shut in.
The plays have clumsy characters. They walk onto the stage carrying too many dishes. You know they're going to trip and fall and drop the whole pile, but that doesn't make it any less entertaining when they repeatedly do just what you expected. Think of Lucille Ball in I Love Lucy.
People flocked to these plays; sometimes thousands crowded around the stage on wooden benches. Part of the fun of the comedy experience was learning to recognize predictable characters in the play, called stock characters. Audiences knew that there would be a damsel in distress or a superstitious man or a clever servant. I want to zone in on one of those stock characters.
When Jesus identified the Scribes and Pharisees as hypocrites he referred to Isaiah. The same Spirit of Christ message is in Ezekiel 33 where He identified performance speakers, singers and instrument players.
Isaiah 9:17 Therefore the Lord shall have no joy in their young men,
neither shall have mercy on their fatherless and widows:
for every one is an hypocrite and an evildoer,
hypocrĭta or -es , ae, m., = hupokritēs. I. A mime who accompanied the delivery of an actor by gestures, Suet. Ner. 24; Quint. 2, 17, 12; 11, 3, 7.—LET THE HYPCRITE COME ON STATE.
II. In eccl. Lat., a hypocrite, Vulg. Job, 8, 13; id. Matt. 6, 2; id. Luc. 12, 56 al.
ORATOR poikilos rhapsodist, pretender, dissembler, hypocrite , INTERPRETER, expounder l Epos
A hypocrite is: A. A. Poikilos 2. of Art, p. humnos a song of changeful strain or full of diverse art, Pi.O.6.87; “poikilon kitharizōn” Id.N.4.14; “dedaidalmenoi pseudesi poikilois muthoi” Id.O.1.29; of style, “lexis poiētikōtera kai p.” Isoc.15.47skhēmatismoi” D.H.Is.3.
A hypocrite is: B.Epos A. vácas 'word', 'hymn', cf. eipon):
1. song or lay accompanied by music, 8.91,17.519.
IV. in pl., epic poetry, opp. melē (lyric poetry), iambeia, dithuramboi, etc., “rhaptōn epeōn aoidoi” Pi.N.2.2 ; “ta Kupria epea” Hdt.2.117, cf. Th.1.3, X.Mem.1.4.3, Pl.R.379a, etc. ; “epea te poiein pros luran t' aeidein” Theoc.Ep.21.6 ; “nikēsas epos” IG3.1020 ; poētēs epōn ib.7.3197.9 (Orchom. Boeot.), cf. OGI51.37 (Egypt, iii B.C.).
The Nicolaitans were always the pagan musical clergy who TRIUMPHED over the Laity.
(Comp.); “nikaō , Ion. nikeō Democr.249, Herod.1.51, also GDI1413.16 (Aetol.), SIG265.4 (Delph., iv B.C.), v.l. in Apoc.2.7; Aeol. nikēmi Theoc.7.40, AP7.743 (Antip.); also in impf. nikē cj. in Pi.N.5.5, cf. Theoc.6.46: Ep. impf. 1pl.C.
2. prevail, be SUPERIOR , muthoisin, egkhei, Il.18.252; “doloisi” Od.3.121; kallei enika (sc. krētēr) Il.23.742; “pasan aretēn nenikēkōs” Pl.Lg.964c: c. part., “euergetōn n.” X.Ages.9.7.
4. c. inf., succeed in . . , “enikēse skorpisai” Psalm.Solom.4.13.
Phoebas , ădis, f., a priestess of Apollo; hence the inspired one, the prophetess,
Matthew 23:[13] "Woe to you, scribes and Pharisees, hypocrites! For you devour widows' houses, and as a pretense you make long prayers. Therefore you will receive greater condemnation.
Imagine we're in the audience at one of these plays, and when the play commences,
a character walks onto the stage.
The actor is a really good actor, so before he even says a word,
simply by his body language, we know this guy.
Wei've seen stock characters like him before. He holds his nose a bit higher than necessary. With his hands on his hips, he strikes a pose that's a bit too "posey." He swaggers. We can tell just by the way he carries himself that hei's in love with himself. Narcissists are as old as time
AND WE ALL SAY "AMEN."
THEY CALL THAT "MOUNTING" THE PODIUM and never giving Jesus a time to STAND UP TO READ.
The Word or Logos OUTLAWS Pathos A. that which happens to a person or thing, incident, accident, Moralizing Rhetoric
where this incident took place,
etc.; anēkeston p. erdein to do an act which is an irreparable mischief to one, Hdt.1.137;
II. of the soul, emotion, passion (“legō de pathē . erōtikon p. p. poiein to excite passion, V. Rhet., emotional style or treatment, to sphodron kai enthousiastikon p.
enthousi-astikos A.inspired, “phusis” Pl.Ti.71e; esp. by music, Arist.Pol.1340a11; “hē e. sophia” divination, Plu.Sol.12; “e. ekstasis” Iamb.Myst.3.8; “to e.” excitement ma^ni^kos 2. frenzied, enthusiastic, inspired, “euphuous hē poiētikē estin ē manikouAnd when this character opens his mouth and speaks, our every instinct about who he is, is confirmed. He boasts about his accomplishments, and with every word he utters, he pompously elevates himself. He has lines like this: ìIt really is a plague to be as handsome as I am.î Or he says, ìI've just come from battle where I slayed a hundred men, but I am not tired.î This is the kind of person who would have taken a selfie and posted it on social media: #me.
poiētikē A.capable of making, creative, productive, “hēdonōn p. kai mousikoi”
Plat. Laws 802b For this purpose we shall call in the advice of poets and musicians, and make use of their poetical ability, without, however, trusting to their tastes or their wishes,
Plat. Laws 700d were ignorant of what was just and lawful in music; and they, being frenzied and unduly possessed by a spirit of pleasure, mixed dirges with hymns and paeans with dithyrambs, and imitated flute-tunes with harp-tunes, and blended every kind of music with every other;
Mousa , Dios aigiokhoio thugateres” [women whatever the sex]
“kanakhan [clanging]. . theias antiluron [ Lyre guitar] mousas” S.Tr.643 (lyr.); “Aiakō moisan pherein [Laded Burden]
The Muses or Locusts led by Apollon were "n Prose, “adein adokimon m.” 2. unsatisfactory, 3. disreputable, “lakismat' adokim' olbiois ekhein unconvincing, discredited, reprobate,
2Tim. 3:6 For of this sort are they which creep into houses,
and lead captive silly women laden with sins,
Led away with divers lusts,
2Tim. 3:7 Ever learning, and NEVER able to come to the knowledge of the truth.
2Tim. 3:8 Now as Jannes and Jambres withstood Moses,
so do these also resist the truth: men of corrupt minds,
reprobate concerning the faith.
2Tim. 3:9 But they shall proceed no further:
for their folly shall be manifest unto all men,
as theirs also was.
The ancient Greeks and Romans called this stock character the alazon. A-l-a-z-o-n. That's ancient Greek for ìbig, fat, arrogant braggerî (my translation).
The passage for this sermon is James 4.11-5.6. When I realized that the Greek word alazon is part of today's passage, I began to see arrogant narcissists parading around the text as if on a stage. James uses the alazon character not once, but three times, so watch for the alazon as we begin in 4.11.
Do not speak evil against one another, brothers and sisters. Whoever speaks evil against another or judges another, speaks evil against the law and judges the law; but if you judge the law, you are not a doer of the law but a judge. There is one lawgiver and judge who is able to save and to destroy. So who, then, are you to judge your neighbor? (Jas 4.11ñ12)
James 4:10 Humble yourselves in the sight of the Lord,
and he shall lift you up.
James 4:11 Speak not evil one of another, brethren.
He that speaketh evil of his brother, and judgeth his brother,
speaketh evil of the law, and judgeth the law:
but if thou judge the law, thou art not a doer of the law, but a judge.
James 4:12 There is one lawgiver, who is able to save and to destroy: who art thou that judgest another?
James 4:13 Go to now, ye that say, To day or to morrow we will go into such a city, and continue there a year, and buy and sell, and get gain:
The sound of the cithara or harp, “psalmos d' alalazei” there were contests in to psallein,-Alal-azô (formed from the cry alalai): --raise the war-cry shout the shout of victory, nikên alalazein
2. generally, cry, shout aloud, Pi.l.c., E.El.855; esp. in orgiastic rites, of Bacchus and Bacchae, E.Ba.593 (in Med.), 1133, etc.; ôloluxan hai GUNAIKES, êlalaxan de hoi andres Hld.3.5 .
II. rarely also of other sounds than the voice, sound loudly, psalmos d' alalazei; kumbalon alalazon 1 Ep.Cor.13.1
There can be no more BAD than to judge those who don't USE INSTRUMENTS as Legalists!
James 4:10 Humble yourselves in the sight of the Lord, and he shall lift you up.
hŭmĭlĭo abase Jer 13:4James 4:11 Speak not evil one of another, brethren.
18] Say you to the king and to the queen-mother,
Humble yourselves, sit down; for your headdresses are come down,
even the crown of your glory. [19] The cities of the South are shut up, and there is none to open them: Judah is carried away captive, all of it; it is wholly carried away captive. [20] Lift up your eyes, and see those who come from the north: where is the flock that was given you, your beautiful flock? [21] What will you say, when he shall set over you as head those whom you have yourself taught to be friends to you? shall not sorrows take hold of you, as of a woman in travail?
He that speaketh evil of his brother, and judgeth his brother,
speaketh evil of the law, and judgeth the law:
but if thou judge the law, thou art not a doer of the law, but a judge.
James 4:12 There is one lawgiver,
who is able to save and to destroy: who art thou that judgest another?
James 4:13 Go to now, ye that say,
To day or to morrow we will go into such a city,
and continue there a year, and buy and sell, and get gain
Sara Barton travels all over the country to get Fame and Funds.
Plato, Euthydemus
I think you give sufficient proof, I said, that this art of the speech-writers cannot be that whose acquisition would make one happy. And yet I fancied that somewhere about this point would appear the knowledge which we have been seeking all this while.
[289e] For not only do these speech-writers themselves, when I am in their company, impress me as prodigiously clever, Cleinias, but their art itself seems so exalted as to be almost inspired. However, this is not surprising; for it is a part of the SORCERER'S art, epōdōn tekhnēs
Latin 289e:So, here's the scene James evokes alazon character #1:
kai mentoi ouden thaumaston: esti gar tēs tōn epōdōn tekhnēs morion mikrō te ekeinēs hupodeestera.
Thaumaston Is a Lying wonder which claims that your rituals are ordained by God.
-epōdē , Ion. and poet. epa^oidē , hē, A.song sung to or over: hence, enchantment, spell, LADEN BURDEN
ou pros iatrou sophou thrēnein epōdas pros tomōnti pēmati
of the Magi, Hdt.1.132
oute pharmaka..oud' au epōdai” Pl.R. 426b ; thusiai kai e. ib.364b ;
charm for or against.., “toutōn epōdas ouk epoiēsen patēr” A.Eu.649.
epōd-os , on, (epadō) A.singing to or over, using songs or charms to heal wounds, “epōdoi muthoi”
c. c. dat., assisting, profitable, 2. Pass., sung to music, “phōnai” Plu.2.622d ; fit for singing, “poiētikēn e. parekhein
b. Subst., enchanter, “e. kai goēs” E.Hipp. 1038 (but “goēs e.” Ba.234): c. gen., a charm for or against, “ethusen hautou paida epōdon Thrēkiōn aēmatōn” A.Ag.1418 ; e. tōn toioutōn one to charm away such fears, Pl.Phd.78a.
2. epōdos, ho, verse or passage returning at intervals, in Alcaics and Sapphics, D.H.Comp.19 ; chorus, BURDED, refrain,
when you say bad things about other people,
you are using words to lower someone else and to elevate yourself.
There is NO MUSIC connected with the Assembly of Christ where PREACHING is READING the WORD once each week.
ALAZON ATTACKS THOSE WHO DO NOT MOCK JESUS WITH INSTRUMENTAL NOISE.
Sara Barton: “Some people are LEGALISTIC about [acapella music] and feel that acapella worship is the only right way to worship,” Barton said. “However, I myself actually don’t know that many people that feel very strongly about instrumental worship being inherently wrong anymore.”
That's arrogant. It's like this-instead of obeying the law like everyone should,
YOU think you are above the law.
And even though YOU are not a judge,
YOU sneak into a courtroom,
put on a judge's robes,
and grab the judge's gavel.
And the judge you have USURPED is God!
Who are you to USURP God?
Who are you to judge your neighbor?
Rick.Atchley.Acts.17.25.God.Not.Worshipped.Mens.Hand.html
Jude 16 These are murmurers, complainers, walking after their own lusts; and their mouth speaketh great swelling words, having mens persons in admiration because of advantage.
-Goēs , ētos, ho, A. sorcerer, wizard, Phoronis 2, Hdt.2.33,4.105, Pl.R. 380d, Phld.Ir.p.29 W.; “g. epōdos Ludias apo khthonos” E.Ba.234, cf. Hipp.1038; prob. f.l. for boēsi Hdt.7.191.Luke 11:46 And he said, Woe unto you also, ye LAWYERS!
-Epōd-os , on, (epadō)A. singing to or over, using songs or charms to heal wounds, “epōdoi muthoi” Pl.Lg.903b.b. Subst., ENCHANTER, “e. kai goēs” E.Hipp. 1038 (but “goēs e.” Ba.234): c. gen., a charm for or against, “ethusen hautou paida epōdon Thrēkiōn aēmatōn” A.Ag.1418 ; e. tōn toioutōn one to charm away such fears, Pl.Phd.78a.c. c. dat., assisting, profitable, “e. gignesthai neois pros aretēn” Id.Lg.671a ; “duspraxia lēphtheis e. esti tō peirōmenō” Trag.Adesp.364.4.2. Pass., sung to music, “phōnai” Plu.2.622d ; fit for singing, “poiētikēn e. parekhein” S.E.M.6.16.
for ye lade men with burdens grievous to be borne,
and ye yourselves touch not the burdens with one of your fingers.
laded Burden is B: To Study or practice of drama , atos, to/, (draō)A. deed, act, opp. pathos, A.Ag.533; office, business, duty, Pl.Tht.150a, R.451c; to d. dran to go about one's business, Id.Tht.169b.
II. action represented on the stage, drama, play, Ar.Ra.920, Arist.Po.1448a28, etc.; mē en tō d. not in the action on the stage, ib.1460a31; exō tou d. ib.1453b32; “d. poiein” Ar.Ra.1021; “saturikon d.” Pl.Smp.222d (with play on 1): metaph., stage-effect of any kind, “ta eleina tauta d. eisagein” Id.Ap.35b: also, tragical event, Plb.23.10.12, Him.Ecl.1.12, etc.
:
As chaplain, Barton said she emphasizes the importance of “blended” WORSHIP, or the combination of acapella and INSTRUMENTAL music.
Alazon character #1, exit stage right. Enter alazon character #2, stage left.
Come now, you who say, ì"oday or tomorrow we will go to such and such a town and spend a year there, doing business and making money.î"Yet you do not even know what tomorrow will bring. What is your life? For you are a mist that appears for a little while and then vanishes. Instead you ought to say, ìIf the LORD wishes, we will live and do this or that. As it is, you boast in your arrogance [and here we find the root word alazon]. All such boasting is evil. Anyone, then, who knows the right thing to do and fails to do it, commits sin (Jas 4.13-17).
ALAZON THE BRAGGART PARASITE SAYS OF ALL MERCINARY THEOLOGIANS:
James 4:13 Go to now, ye that say,
To day or to morrow we will go into such a city,
and continue there a year,
and buy and sell, and get gain:
James 4:14 Whereas ye know not what shall be on the morrow.
For what is your life? It is even a vapour,
that appeareth for a little time, and then vanisheth away.
In this section, James presents us with another ALAZON character. He comes into the scene swaggering and bragging about how much money he makes and how successful he is. James isn't against honest business hei's against the suggestion that a businessman or businesswoman's whole identity would be wrapped up in making money with no regard for God or other people or where blessings really come from.
He's not simply talking about how fast life goes when he says, 'ìLife is a mist.i'
He references arrogant,
traveling merchants that were common in that day,
boastfully standing in the alazon posture,
acting as if they can grasp or hold onto mist . . .
when their lives are that mist. It's a silly picture. It's like a cartoon.
Someone who is mist trying to hold mist. James is making fun here, saying that it's arrogant, even comical, to act like we are in control when we are a mist and the Lord is the one in control. So, stop embarrassing yourself.
Preaching.for.Pay.and.Simony.html
Meaning anyone beyond sacrificially teaching that which has been taught
Parasi_t-os , ho, A.one who eats at the table of another, and repays him with flattery and buffoonery, parasite, ; peri Parasitou, title of work by Luc.: c. gen., “kenēs p. trapezēs” [Money Changer's Table: collection Plates] metaph., ikhthus ēn p. (v. opson) Luc.Lex.6. II. of priests who had their meals at the public expense,Simony: the buying or selling of ecclesiastical privileges or ROLES, for example pardons or benefices. The term also extends to other forms of trafficking for money in "spiritual things".
Parasi_t-i^kos , ē, on, A.of a parasitos : hē -kē (tekhnē) the trade of a parasitos, toad-eating, ib.4 ; in full, Ath.6.240b.
LEGALISM: tekhn-ē , hē, (tektōn) A. art, skill, cunning of hand of a soothsayer, A.Ag.249 (pl., lyr.), Eu.17, S.OT389, etc.; “tekhnai heterōn heterai” Pi.N.1.25; “ōpase t. pasan” Id.O.7.50.
III. an art or craft, i.e. a set of rules, LAWS system or method of making or doing, whether of the useful arts, or of the fine arts, Pl.Phdr.245a, Arist.Rh.1354a11, EN1140a8; “hoi tas t. tōn logōn suntithentes LAWS of rhetoric, Arist.Rh.1354a12, but rather TRICKS of Rhetoric, in Aeschin. 1.117)
Plat. Phaedrus 244e Moreover, when diseases and the greatest troubles have been visited upon certain families through some ancient guilt, madness has entered in and by oracular power has found a way of release for those in need, taking refuge in prayers and the service of the gods, and so, by purifications and sacred rites, he who has this madness is made safe for the present and the after time, and for him who is rightly possessed of madness a release from present 245a ills is found.
And a third kind of possession and madness comes from the Muses. This takes hold upon a gentle and pure soul, arouses it and inspires it to songs [ōdas opposite Logos] and other poetry, and thus by adorning [kosmousa] countless deeds of the ancients educates later generations.
But he who without the divine madness comes to the doors of the Muses, confident that he will be a good poet by art, meets with no success, and the poetry of the sane man vanishes into nothingness before that of the inspired madmen.
Simony (sĬm´ənē), in canon law, buying or selling of any spiritual benefit or office. The name is derived from Simon Magus, who tried to buy the gifts of the Holy Spirit from St. Peter (Acts 8). Simony is a very grave sin, and ecclesiastics who commit it may be excommunicated. The temporal price may be one of many kinds, e.g., money or high office. What is sold may be the performance of a sacrament or any other spiritual service; it is also simony to sell a benefice or endowment or other temporality to which anything spiritual is attached. ... the sale of indulgences is prohibited in any form, and no blessed article may be sold as blessed.
Pl. Mil. 1.1 Enter PYRGOPOLINICES 1, ARTOTROGUS, and Soldiers.
PYRGOPOLINICES
Take ye care that the lustre of my shield is more bright than the rays of the sun are wont to be at the time when the sky is clear; that when occasion comes, the battle being joined, 'mid the fierce ranks right opposite
it may dazzle the eyesight of the enemy.
But, I wish to console this sabre of mine, that it may not lament nor be downcast in spirits,because I have thus long been wearing it keeping holiday,
which so longs right dreadfully to make havoc of the enemy. But where is Artotrogus
1 Pyrgopolinices: The literal meaning of the name of the swaggering Captain
is "the much-conquering tower," or something similar.
"Artotrogus" means "bread-eater." The word "Parasite" properly denotes
"one person who dines with another."
The name was originally given to persons who were assistants to the priests and high magistrates, and, consequently, had a respectable signification.
The hangers-on, who are called "Parasites" by the Comic writers of Greece and Rome, first received that name from Alexis, the Greek Comedian. It has been well remarked, that their chief characteristics were
"importunity, love of sensual pleasures,"
and "the desire of getting a good dinner without paying for it."
They may be subdivided into the jesting, the officious, and the flattering Parasite (assentator), of which latter kind Artotrogus is an admirable specimen.
From ancient writers we find that it was their method to frequent the Courts of justice,
market-places, baths, places for exercise, and other objects of public resort,
with the view of obtaining a dinner,
at the price of being the butt of their entertainer,
and cheerfully submitting to the greatest humiliations.
Pl. Mil. 2.1 PALAESTRIO
To tell the subject of this our play, I have all willingness, if you will but have the kindness to listen to it. But he who does not wish to listen, let him arise and go out, that there may be room where he may sit who does wish to listen. Now I will disclose to you both the subject and the name of the play which we are just now about to act, and for the sake of which you are now seated in this mirthful place2, "Alazon" is the name3, in Greek, of this Comedy; the same we call in Latin. "the Braggart" (Gloriosus).
This city is Ephesus; then, the Captain, my master,
who has gone off hence to the Forum,
a bragging, impudent, stinking fellow,
brimful of lying and lasciviousness,
says that all the women are following him of their own accord.
Wherever he goes, he is the laughing.stock of all; and so, the Courtesans here--
since they make wry mouths at him, you may see the greater part of them with lips all awry.
I wish you now to know this, how I came to be his slave, from him to whom I was servant before; for 'tis not long that I lave been in slavery to him. Give your attention, for now I will begin the argument. A very worthy young man at Athens was my master. He was in love with a Courtesan, brought up at Athens, in Attica, and she on the other hand loved him; such affection is most worthy to be cherished. In the public service, he was sent to Naupactus4 as Ambassador on behalf of that mighty republic. In the mean time, by chance, this Captain came to Athens. He introduced himself to this lady of my master,
began to cajole her mother with presents of wine, trinkets, and costly treats;
and so the Captain made himself on intimate terms with the procuress.
As soon as ever an opportunity was presented for this Captain,
he tricked this procuress, the mother of the damsel, whom my master loved.
For, unknown to her mother, he put the daughter on board ship, and carried this woman, against her will, hither to Ephesus. Soon as I knew that the lady of my master was carried off from Athens, as quickly as ever I was able, I procured for myself a ship: I embarked, that I might carry tidings of this matter to my master at Naupactum. When we had got out to sea, some pirates, as they had hoped to do, took that ship on board of which I was; thus I was undone before I reached my master, for whom I had commenced to proceed on my voyage
alaz-ōn wanderer about country, vagrant,THE SPIRIT OF CHRIST FORBIDS SELLING HIS WORD IN ANY FORM.
IIharlatan, quack, esp. of Sophists, Cratin.380, Ar.Nu.102, Pl.Chrm.173c, al.
braggart, boaster, boastful, pretentious, Hdt.6.12; “a. logoi” Pl.R.560c: Comp. “-esteros” Suid. s.v. eirōn: Sup., hēdonē alazonistaton most shameless, Pl. Phlb.65c.Xen. Cyrop. 2.2.12 Hush!” said Cyrus. “Don't call these men humbugs. For to me, the name ‘humbug’ seems to apply to those who pretend that they are richer than they are or braver than they are, and to those who promise to do what they cannot do, and that, too, when it is evident that they do this only for the sake of getting something or making some gain. But those who invent stories to amuse their companions and not for their own gain nor at the expense of their hearers nor to the injury of any one, why should these men not be called ‘witty’ and ‘entertaining’ rather than ‘humbugs’?”
Plat. Rep. 560c and guardians1 in the minds of men who are dear to the gods.” “Much the best,” he said. “And then false and braggart words2 and opinions charge up the height and take their place and occupy that part of such a youth.” “They do indeed.” “And then he returns, does he not, to those Lotus-eaters3 and without disguise lives openly with them. And if any support4 comes from his kin to the thrifty element in his soul, those braggart discourses close the gates of the royal fortress within him
For the idea of guardians of the soul Cf. Laws 961 D, 549 B Cf. also on Phaedo 113 D, What Plato Said, p. 536.
Tell him, Cebes, he replied, that I had no idea of rivalling him or his poems; which is the truth, for I knew that I could not do that. But I wanted to see whether I could purge away a scruple which I felt about certain dreams. In the course of my life I have often had intimations in dreams "that I should make music."
The same dream came to me sometimes in one form, and sometimes in another, but always saying the same or nearly the same words: Make and cultivate music, said the dream.
The dream was bidding me to do what I was already doing, in the same way that the competitor in a race is bidden by the spectators to run when he is already running. But I was not certain of this, as the dream might have meant music in the popular sense of the word, and being under sentence of death, and the festival giving me a respite, I thought that I should be safer if I satisfied the scruple, and, in obedience to the dream, composed a few verses before I departed.And hitherto I had imagined that this was only intended to exhort and encourage me in the study of philosophy, which has always been the pursuit of my life, and is the noblest and best of music.
Is. 55:1 Ho, every one that thirsteth, come ye to the waters,
and he that hath no money;
come ye, buy, and eat; yea, come, buy wine and milk
without money and without price.
Is. 55:2 Wherefore do ye spend money for that which is not bread?
and your labour for that which satisfieth not?
hearken diligently unto me, and eat ye that which is good,
and let your soul delight itself in fatness.
Is. 55:3 Incline your ear, and come unto me: HEAR, and your soul shall live;
and I will make an everlasting covenant with you, even the sure mercies of David.
Is. 55:4 Behold, I have given him [Jesus] for a witness to the people,
a leader and commander to the people.
2Cor. 2:15 For we are unto God a sweet savour of Christ, in them that are saved, and in them that perish:WHO IS THE CORRUPTER OF THE WORD?
2Cor. 2:16 To the one we are the savour of death unto death; and to the other the savour of life unto life. And who is sufficient for these things?
2 Cor. 2:17 For we are not as many,
which CORRUPT the WORD of God:
but as of sincerity, but as of God,
in the sight of God speak we in Christ.
kapēl-euō, A. to be a retail-dealer, drive a petty trade Hdt. 3.89 ta mathēmata sell learning by retail, hawk it about, Pl. Prt.313d , 2 Cor. 2:17, D.C.60.17; k. tēs hōras anthos or tēn hōran, of prostitutes of prostitutes,WHY ALL POPULAR PREACHERS WHO ARE NOT HATED WITH RACA WORDS CANNOT KNOW THE WORD.
Plat. Prot. 313d For among the provisions, you know,
in which these men deal,
not only are they themselves IGNORANT what is good or bad for the body,
since in SELLING they COMMEND them all,
but the people who buy from them are so too, [IGNORANT]
unless one happens to be a trainer or a doctor.
And in the same way, those who take THEIR DOCTRINES the round of our cities,
HAWKING them about to any odd purchaser who desires them,
COMMEND everything that they sell,
and there may well be some of these too, my good sir,
who are ignorant which of their wares is
[313e] good or bad for the soul; and in just the same case
are the people who buy from them,
unless one happens to have a doctor's knowledge here also, but of the soul.
So then, if you are well informed as to what is good or bad among these wares,
it will be safe for you to buy DOCTRINES from Protagoras or from anyone else you please:
but if not, take care, my dear fellow, that you do not risk your greatest treasure on a toss of the dice.
Worship means to bow in submission with fact to the ground or most often FALL ON YOUR FACE in reverence and Godly fear Even a casual reader of Holy Scripture knows that there is not one person said to worship by preaching, listening, singing, playing instruments, acting or PAY TO PLAY..
Luke 11:46 And he said, Woe unto you also, ye LAWYERS!HEREDOTUS EXPLAINS HOW TO TURN MEN CAPTIVES INTO WOMEN:
for ye lade men with burdens grievous to be borne,
and ye yourselves touch not the burdens with one of your fingers.
Luke 11:47 Woe unto you! for ye build the sepulchres of the prophets,
and your fathers killed them.
Luke 11:48 Truly ye bear witness that ye allow the deeds of your fathers:
for they indeed killed them, and ye build their sepulchres.
Luke 11:49 Therefore also said the wisdom of God,
I will send them PROPHETS and APOSTLES,
and some of them they shall slay and persecute:
Luke 11:50 That the blood of all the prophets,
which was shed from the foundation of the world,
may be required of this generation;
Luke 11:51 From the blood of Abel unto the blood of Zacharias, which perished between the altar and the temple: verily I say unto you, It shall be required of this generation.
Luke 11:52 WOE unto you, LAWYERS!
for ye have taken away the key of KNOWLEDGE: ye entered not in yourselves,
and them that were entering in ye hindered.
Grant, then, forgiveness to the Lydians, and to make sure of their never rebelling against thee, or alarming thee more,That's why Sara Barton should not be involved in preparing the youth TO BE CAST ALIVE INTO THE LAKE OF FIRE
send and forbid them to keep any weapons of war, command them to wear tunics under their cloaks, and to put buskins upon their legs,
and make them bring up their sons to cithern-playing (Kitharizein), singing (psallein),
and shop-keeping (Hucksterism).So wilt thou soon see them become women instead of men,
and there will be no more fear of their revolting from thee."
-[4] Ludoisi de sungnômên echôn tade autoisi epitaxon, hôs mête aposteôsi mête deinoi toi eôsi: apeipe men sphi pempsas hopla arêia mê ektêsthai, keleue de spheas kithônas -[khiton David's garment] te hupodunein toisi heimasi kai kothornous hupodeesthai, proeipe d' autoisi -kitharizein te kai psallein kai kapêleuein [prostitutes, petty trade, playing tricks, corrupting] paideuein tous paidas. kai tacheôs spheas ô basileu gunaikas ant' andrôn opseai gegonotas, hôste ouden deinoi toi esontai mê aposteôsi."
The word kitharizo means to PLAY THE CITHARA and does not include singing.
-Arassô ,of any violent impact, with collat. notion of rattling, clanging, as of horses, hoplais, pound in a mortar, strike with a shower of stones.
- -Kitharizô 1 [kitharis] to play the cithara, phormingi [Apollo] kitharize Il., Hes.; lurêi eraton kitharizôn Hhymn. (so that there can have been no great difference between the kithara, lura, and phorminx ); kitharizein ouk epistatai, of an uneducated person,
-Kithar-isis , eôs, hê, playing on the cithara, Pl.Prt.325e; k. psilê, i.e. without the voice, Id.Lg.669e, cf. Pae.Delph.15; aulêsis kai k. Phld.Mus.p.23 K.
a). kitharēn strike the lyre, Orph.A.382; humnon, melos, etc., Nonn.D.1.15,440, etc.
2. c. dat. modi, arassein tina oneidesi, kakois, assail with reproaches or threats,
II. Pass., to be dashed against, dash one against the other
Pound in a mortar, “holmō a.” Nic. Th.508
Rev. 13:11 And I beheld another BEAST coming up out of the EARTH;
and he had two horns like a lamb, and he spake as a DRAGON.
Rev. 13:12 And he exerciseth all the power of the first beast before him,
and causeth the EARTH and them which dwell therein
to WORSHIP the first beast, whose deadly wound was healed
Thera^p-euō
II. do service to the gods, athanatous, theous th., Hes.Op.135, Hdt.2.37, X.Mem.1.4.13, etc.; “daimona” Pi.P.3.109; Dionuson, Mousas, E.Ba.82 (lyr.), IT1105(lyr.); th. Phoibou naous serve them, Id.Ion111 (anap.): abs., worship, Lys.6.51; do service or honour to one's parents, E.Ion183 (lyr.), Pl.R.467a, Men.91a; serve, wait upon a master, Id.Euthphr.13d, cf. Ar.Eq.59, 1261, etc.; th. tas thēkas reverence men's graves, Pl.R.469a.
-therap-ōn henchman, attendant [1] “Mousaōn [2] therapontes”
[1] Mousa music, song [3 below] stu^ger-os , Mousa “kanakhan . theias antiluron mousas”
II. mousa, as Appellat., music, song, “m. stugera” A.Eu.308
Muses as: moisan pherein LADED BURDEN
Muses as: adokim-os , disreputable, discredited, reprobate,
Muses as: “kanakhan . . theias antiluron mousas
clanging and harp-playersGREEK ăd-ōro With acc.: “Auctoremque viae Phoebum taciturnus adorat,” Ov. M. 3, 18: “Janus adorandus,” id. F. 3, 881: “in delubra non nisi adoraturus intras,” Plin. Pan. 52: “large deos adorare,” Plin. 12, 14, 32, § 62: “nil praeter nubes et caeli numen adorat,” Juv. 14, 97: “adorare crocodilon,” id. 15, 2APOLLYON- Phoebus , i, m., = Phoibos (the radiant), I. a poetical appellation of Apollon as the god of light: “quae mihi Phoebus Apollon, Val. Fl. 1, 228: “Circe,” [CHURCH AS WORSHIP CENTER] daughter of Sol, Petr. 135.—
auctor (incorrectly written autor or author )B. Phoe-bēus , a, um, adj., Phœbean, Apollinean: “carmina,” Lucr. 2, 504: “lampas,” the sun, Verg. A. 4, 6: “virgo,” Daphne, Ov. P. 2, 2, 82: “laurus,” id. Tr. 4, 2, 51: “Rhodos,” where the worship of Apollo prevailed, id. M. 7, 365: “lyra,” id. H. 16, 180: “sortes,” oracle, id. M. 3, 130: “tripodes,” id. A. A. 3, 789: “Phoebeā morbos pellere arte,” id. F. 3, 827.—C. Phoebas , ădis, f., a priestess of Apollo; hence the inspired one, the prophetess, Ov. Am. 2, 8, 12; id. Tr. 2, 400; Luc. 5, 128; 165.
FEMALE WORSHIP LEADER:
Phoebe venantibus assit a priestess of Apollo; hence the inspired one, the prophetess,
POWER of the BEAST: exous-ia Power to win praise.
Strab. 1.2.17 If any thing does not correspond, [To Customs or Laws]
it should be attributed to change,
or to misconception,
or to poetical licence,
which is made up of [a] history, [b] rhetoric, and [c] fiction.
and Truth is the aim of the historical portion,..
A lively interest is the end ,
[b] the rhetorical as when he points to us the combat;
[c] and of the fiction, pleasure and astonishment...
HE bids us not to judge poems by the standard of intellect,
nor yet look to them for history.Poi-ētikos “p. kai mousikoi the art of poetry mousi^kos , ē, on, Dor. mōsikos , ta mousika music, II. of persons, skilled in music, musical, X.l.c., etc.; “poiētikoi. andres” Pl.Lg.802b; “kuknos kai alla zōa m.” Id.R.620a; “peri aulous -ōtatoi” Ath.4.176e; LYRIC poet, OPPOSITE. EPIC, Pl.Phdr.243a “mousikos kai melōn poētēsSara Baron and all of the once Christian Bible Colleges are the LEGALISTS.
mole melōn There is no music or lyric material in Scripture.
B. esp. musical member, phrase: hence, song, strain, en melei poieein to write in lyric strain
2. music to which a song is set, tune, Arist.Po.1450a14
kat-auleô A. charm by flute-playing, tinos Pl.Lg.790e, cf. R.411a; tina Alciphr.2.1: metaph., se . . -êsô phobôi I will flute to you on a ghastly flute, E.HF871 (troch.):--Pass., of persons, methuôn kai katauloumenos drinking wine to the strains of the flute, Pl.R.561c; k. pros chelônidos psophon to be played to on the flute with lyre accompaniment, Posidon.10 J., cf. Call.Fr.10.3 P., Phld.Mus.p.49 K.
-Nomos , ho, ( [nemô] ) can mean "the Law of God" without respect to MOSES. A. that which is in habitual practice, use or possession, not in Hom. (cf. J.Ap.2.15), though read by Zenod. in Od.1.3.I. usage, custom, Mousai melpontai pantōn te nomous kai ēthea kedna” Hes.Th.66; “n. arkhaios aristos”Logos computation, reckoning 2. statement of a theory, argument, ouk emeu alla tou l. akousantas prob. in Heraclit.50; logon ēde noēma amphis alētheiēs discourse and reflection on reality,The singers [Muses], instrument players and craftsmen as sorcerers in Revelation 18.
IV. inward debate of the soul, reflection, deliberation
Regulative and formative forces, derived from the intelligible and operative in the sensible universe,
Opposite to epithumia
A. desire, yearning, longing after a thing, desire of or for it, Theaomai :--gaze at, behold, mostly with a sense of wonder, 3. view as spectators
Opposite Pathos A. that which happens to a person or thing, incident, accident, Moralizing Rhetoric
Opposite Poiein to excite passion, Arist.Rh.1418a12; V. Rhet., emotional style or treatment,
Opposite Enthousi-astikos , ē, on, A. inspired, “phusis” Pl.Ti.71e; esp. by music,
Prose, OPPOSITE -poiêsis, Id.R.390a;
OPPOSITE -poiêtikê, D.H.Comp.6; OPPOSITE poiêmata, onomatopoeic word
OPPOSITE emmetra Modus 2. The measure of tones, measure, rhythm, melody, harmony, time; in poetry, measure, metre, mode:Mūsĭcus a, um, adj., = mousikos.
X. the Word or Wisdom of God, personified as his agent in creation and world-government,
Theologians are doomed to call God a liar or INCOMPETENT. If God had wanted any kind of music in the tuneful sense He was INTELLIGIBLE But denied by C. Leonard Allen.
mousikos kai melōn poētēs” 2. generally, votary of the Muses, The Muses were the LOCUSTS unleashed with Apollon their "musical worship leaders." The Greek and Latin literature identifies them as dirty adulteresses
http://www.piney.com/DocHesTheog.html
[25] the Muses of Olympus, daughters of Zeus who holds the aegis: “Shepherds of the wilderness,
wretched things of shame, mere bellies,
we know how to speak many false things as though they were true;
but we know, when we will, to utter true things.”
...and they bade me sing of the race of the blessed gods that are eternally,
but ever to sing of themselves both first and last.
pharma^kon 3. enchanted potion, philtre: hence, charm, spell, Od.4.220 sq., Ar.Pl.302, [Circe, Church, Corinth mother of harlots] Theoc.2.15
Eilikrineia (g1505( i-lik-ree'-ni-ah; from 1506; clearness, i.e. (by impl.) purity (fig.): - sincerity.
2 Co.1:12 For our REJOICING is this, the testimony of our conscience,
that in simplicity and godly sincerity,
not with fleshly WISDOM, but by the grace of God, we have had our conversation in the world,
and more abundantly to youward.
Sophia A. cleverness or skill in handicraft and art, in music and singing, tekhnē kai s. h.Merc.483, cf. 511; in poetry,Repeating pharmak-eus , eôs, ho,
2Cor. 1:13 For we write none other things unto you,
than what ye read or acknowledge;
and I trust ye shall acknowledge even to the end;
2Cor. 1:14 As also ye have acknowledged us in part, that we are your rejoicing,
even as ye also are ours in the day of the Lord Jesus.
A. poisoner, sorcerer, S.Tr.1140, Pl.Smp.203d, etc.; gnêsioi sophistai kai ph. Jul.Or.6.197d .
Plat. Sym. 203d rather is he hard and parched, shoeless and homeless; on the bare ground always he lies with no bedding, and takes his rest on doorsteps and waysides in the open air; true to his mother's nature, he ever dwells with want. But he takes after his father in scheming for all that is beautiful and good; for he is brave, strenuous and high-strung, a famous hunter, always weaving some stratagem; desirous and competent of wisdom, throughout life ensuing the truth; a master of jugglery, witchcraft,Luke 10:21 In that hour Jesus rejoiced in spirit, and said,
Weave: plek-ō , Pi.O. 6.86, etc.: fut. 2. of Poets, p. humnon, rhēmata, Pi.O.6.86, N.4.94; “ōdas” Critias Fr.1 D.; “p. logous” E.Rh.834, Pl.Hp.Mi.369b; form the plot of a tragedydeinos goēs kai pharmakeus kai sophistēs: kai oute hōsanupodētos...astrōtos. These, too, are characteristics of the Socratic (and Cynic) way of life. For anupodētos, see 173 B, 220 B; for khamaipetēs kai astrōtos the account given by Alcibiades in 220 B, C. Compare also the description of the Selloi (“fakirs”) in Il. XVI. 234 ff. Selloi, aniptopodes, khamaieunai ktl. (see Welcker Kl. Schr. 3. 90 f.; Rohde, Psyche I. 122).
thēreutēs deinos. “A mighty hunter,” a very Nimrod. For the notion of the chase in erotics, cp. the use of helein and diōkein in 182 E, etc., and of thēra in Soph. 222 D tē tōn erōntōn thēra (cp. thērōmai in Isocr. Hel. 219 D): for the same notion applied to philosophical enquiry, cp. Phaedo 66 C tēn tou ontos thēran: Gorg. 500 D, Theaet. 198 A ff. So Emerson (On Beauty), “The sharpestsighted hunter in the world is Love, for finding what he seeks and only that.”
deinos goēs ktl. For goēs, see 203 A n.; and for Socrates as wizard or charmer, 215 C ff., Meno 80 A ff., Xen. Mem. III. 11. 17—18. For sophistēs, cp. 177 B, 208 C; Rep. 596 D; Xen. Cyrop. VI. 1. 41 nun touto pephilosophēka meta tou adikou sophistou tou Erōtos: Maxim. Tyr. XXIV. 9 (=Sappho fr. 125) ton Erōta Sōkratēs sophistēn legei, Sapphō muthoplokon. The esoteric meaning of these epithets is thus explained by Hermias in Plat. Phaedr. p. 97:
I thank thee, O Father, Lord of heaven and earth,
that thou hast hid these things from the WISE and prudent,
and hast revealed them unto babes: even so, Father; for so it seemed good in thy sight.
THE WISE FROM WHOM GOD HIDES.
sophis-tês , ou, ho,
A.master of one's craft, adept, expert, of diviners, Hdt.2.49; of poets, “meletan sophistais prosbalon” Pi.I.5(4).28, cf. Cratin.2; of musicians, “sophistēs . . parapaiōn khelun” A.Fr.314, cf. Eup.447, Pl.Com. 140; sophistē Thrēki (sc. Thamyris) E.Rh.924, cf. Ath.14.632c: with modal words added, “hoi s. tōn hierōn melōn” Ael.NA11.1; of the Creator of the universe (ho dēmiourgos), panu thaumaston legeis s. Pl.R.596d; of cooks, “eis tous s. ton mageiron eggraphō” Alex.149.14, cf. Euphro 1.11; hoi tēn hippeian s. skilled in . . , Ael.NA13.9: metaph., s. pēmatōn deviser, contriver of pains, E.Heracl.993:—then,
2. sophist (in bad sense), quibbler, cheat, Ar.Nu.331,1111, al., Pl.Sph. 268d; “goēta kai sophistēn onomazōn” D.18.276.3. later of the rhētores, Professors of Rhetoric, and prose writers of the Empire, such as Philostratus and Libanius, Suid.; “Apollōnidē sophistē”
James 5:9 Grudge not one against another, brethren, lest ye be condemned: behold, the judge standeth before the door.
James 5:10 Take, my brethren, the prophets, who have spoken in the name of the Lord, for an example of suffering affliction, and of patience.
Arrogance.Dismantled.James.4.11-5.6.Sara.Barton
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