Curt Doolittle

Category: Religion, Myth, and Theology

  • Curt Doolittle updated his status.

    (FB 1544380410 Timestamp) STUFF I’M WORKING ON – Religion’s Debt Economy – Making the Genetic and Intuitive explicit. – Finishing the “Everything you need to know about religion” section. (Hard) – Finished first two classes in ART: Art Theory and History.(Easy). Editing it. – Working on Script for first classes in LAW: The Grammars (Hard) – Working on research for the first classes in WAR (Yes, really, and you will love it). – Removing Ads from the web site thanks to Patron. – Installing and Configuring the institute’s Site and Courses. – Updating the Constitution but need to break it into another two pieces. – Haven’t been able to write much in the Book for a few weeks now because I’m stuck on how to communicate something technical. Writing the course ware helps me distill it down. So should get back to it shortly after. Courses are much easier, and there is greater demand, so that’s what I’m putting time into. – A few hours here and there on our product since there are things I have to do there also. – Normal human things like … life….. lol
    – And working with you folks. 😉

  • Curt Doolittle shared a post.

    (FB 1544392586 Timestamp) WHAT MEANEST THOU? 😉 —I need no faith. I need only the necessity of action. Faith is for those so poor in assets, character,agency,and will that they seek excuses for action, inaction, success and failure. That cowardice is for The Herd. Men satisfy the need for action & consequence and learn from it.— Deflation: Decidability > Confidence > Trust > Belief > Faith

    • belief: Meaning “conviction of the truth of a proposition or alleged fact without knowledge” is by 1530s; it is also “sometimes used to include the absolute conviction or certainty which accompanies knowledge”

    • faith: From early 14c. as “assent of the mind to the truth of a statement for which there is incomplete evidence,” especially “belief in religious matters” (matched with hope and charity). Since mid-14c. in reference to the Christian church or religion; from late 14c. in reference to any religious persuasion.

    • trust: from Old Norse traust “help, confidence, protection, support,” from Proto-Germanic abstract noun *traustam (source also of Old Frisian trast, Dutch troost “comfort, consolation,” Old High German trost “trust, fidelity,” German Trost “comfort, co…See More

    • confidence: From mid-15c. as “reliance on one’s own powers, resources, or circumstances, self-assurance.” Meaning “certainty of a proposition or assertion, sureness with regard to a fact” is from 1550s.

    Deconflation into series allows us to see the insane precision ofthe huge vocabulary in the english language Decidability > Confidence(self) > Trust(other) > Belief(possibility) > Faith(religion-higher power, beyond ken)

  • Curt Doolittle updated his status.

    (FB 1544380410 Timestamp) STUFF I’M WORKING ON – Religion’s Debt Economy – Making the Genetic and Intuitive explicit. – Finishing the “Everything you need to know about religion” section. (Hard) – Finished first two classes in ART: Art Theory and History.(Easy). Editing it. – Working on Script for first classes in LAW: The Grammars (Hard) – Working on research for the first classes in WAR (Yes, really, and you will love it). – Removing Ads from the web site thanks to Patron. – Installing and Configuring the institute’s Site and Courses. – Updating the Constitution but need to break it into another two pieces. – Haven’t been able to write much in the Book for a few weeks now because I’m stuck on how to communicate something technical. Writing the course ware helps me distill it down. So should get back to it shortly after. Courses are much easier, and there is greater demand, so that’s what I’m putting time into. – A few hours here and there on our product since there are things I have to do there also. – Normal human things like … life….. lol
    – And working with you folks. 😉

  • Curt Doolittle updated his status.

    (FB 1544393109 Timestamp) READING LIST – THE FALL AND RISE OF OUR RELIGIONS Bryan Ward-Perkins: The Fall of Rome: And the End of Civilization Catherine Nixey : The Darkening Age: The Christian(Jewish) Destruction of the Classical World Ramsay MacMullen: Paganism and Christianity 100-425 C.E Ramsay MacMullen: Christianity and Paganism in the Fourth To Eighth Centuries James C. Russell: The Germanization of Early Medieval Christianity Emmet Scott: Mohammed and Charlemagne Revisited. Victor Davis Hanson: Sword and Scimitar: Fourteen Centuries of War between Islam and the West

  • Curt Doolittle updated his status.

    (FB 1544449115 Timestamp) THE CHALLENGES OF CHRISTIANITY – HOMOGENEITY —“A strong sense of social unity and collective security also prevailed among the Germanic peoples in the early Middle Ages. Although they may have been less culturally sophisticated than the contemporary Japanese, like them, the Germanic peoples did not have immediate social or spiritual needs which Christianity might fulfill. Also, the homogeneity of early medieval Germanic society, like that of contemporary Japan, did not predispose it to the Christian message. Christianity tends to flourish in heterogeneous societies in which there exist high levels of anomie, or social destabilization. Since the relationship of social structure to ideological structure and religious expression will play a significant role in this inquiry,a brief discussion of fundamental concepts is presented here.”— —“”essentially, there is a heightened consciousness of their [japanese] identity as a distinct people, of their membership in a group whose purposes they are willing to serve at the expense of their own.””— Diversity not only generates demand for an authoritarian state, but for a supernatural religion. Why? To find an alternative to KINSHIP RULE, AND ANCESTOR WORSHIP. [] Germanization of Early Medieval Christianity (GEMC)

  • Curt Doolittle updated his status.

    (FB 1544393109 Timestamp) READING LIST – THE FALL AND RISE OF OUR RELIGIONS Bryan Ward-Perkins: The Fall of Rome: And the End of Civilization Catherine Nixey : The Darkening Age: The Christian(Jewish) Destruction of the Classical World Ramsay MacMullen: Paganism and Christianity 100-425 C.E Ramsay MacMullen: Christianity and Paganism in the Fourth To Eighth Centuries James C. Russell: The Germanization of Early Medieval Christianity Emmet Scott: Mohammed and Charlemagne Revisited. Victor Davis Hanson: Sword and Scimitar: Fourteen Centuries of War between Islam and the West

  • Curt Doolittle updated his status.

    (FB 1544449115 Timestamp) THE CHALLENGES OF CHRISTIANITY – HOMOGENEITY —“A strong sense of social unity and collective security also prevailed among the Germanic peoples in the early Middle Ages. Although they may have been less culturally sophisticated than the contemporary Japanese, like them, the Germanic peoples did not have immediate social or spiritual needs which Christianity might fulfill. Also, the homogeneity of early medieval Germanic society, like that of contemporary Japan, did not predispose it to the Christian message. Christianity tends to flourish in heterogeneous societies in which there exist high levels of anomie, or social destabilization. Since the relationship of social structure to ideological structure and religious expression will play a significant role in this inquiry,a brief discussion of fundamental concepts is presented here.”— —“”essentially, there is a heightened consciousness of their [japanese] identity as a distinct people, of their membership in a group whose purposes they are willing to serve at the expense of their own.””— Diversity not only generates demand for an authoritarian state, but for a supernatural religion. Why? To find an alternative to KINSHIP RULE, AND ANCESTOR WORSHIP. [] Germanization of Early Medieval Christianity (GEMC)

  • Curt Doolittle updated his status.

    (FB 1544658549 Timestamp) –“In a discussion of Japanese religious psychology, Brendan Branley, a Maryknoll missionary to Japan, has noted that “essentially, there is a heightened consciousness of their identity as a distinct people, of their membership in a group whose purposes they are willing to serve at the expense of their own.” This observation is supported by Robert BelSah’s analysis of the relationship between Japanese religion and economic development. Bellah describes the enduring notion of kokutai, which arose during the Tokugawa Period (1600-1868) as “a concept of the state in which religious, political and familistic ideas are indissolubly merged.”39 Jesuit missionaries to China in the sixteenth and seventeenth centuries were similarly confronted with a high level of organic unity that was expressed through ancestor and emperor worship. A strong sense of social unity and collective security also prevailed among the Germanic peoples in the early Middle Ages. Although they may have been less culturally sophisticated than the contemporary Japanese, like them, the Germanic peoples did not have immediate social or spiritual needs which Christianity might fulfill. Also, the homogeneity of early medieval Germanic society, like that of contemporary Japan, did not predispose it to the Christian message. Christianity tends to flourish in heterogeneous societies in which there exist high levels of anomie, or social destabilization. Since the relationship of social structure to ideological structure and religious expression will play a significant role in this inquiry, a brief discussion of fundamental concepts is presented here. Similarly, the Anglo-Saxon missionaries did not emphasize the central soteriological and eschatological aspects of Christianity. Instead, seeking to appeal to the Germanic regard for power, they tended to emphasize the omnipotence of the Christian God and the temporal rewards he would bestow upon those who accepted him through baptism and through conformity to the discipline of his Church.52 Other medieval advocates of Christianity, such as the authors of the Heliand53 and The Dream of the Rood,54 apparently sought to appeal to the Germanic ethos and world-view by portraying Christ as a warrior lord.”— from The Germanization of Early Medieval Christianity by James Russell https://propertarianism.files.wordpress.com/2018/12/russell-james-c-the-germanization-of-early-medieval-christianity-_-a-sociohistorical-approach-to-religious-transformation-1994-oxford-university-press.pdf

  • Curt Doolittle updated his status.

    (FB 1544658549 Timestamp) –“In a discussion of Japanese religious psychology, Brendan Branley, a Maryknoll missionary to Japan, has noted that “essentially, there is a heightened consciousness of their identity as a distinct people, of their membership in a group whose purposes they are willing to serve at the expense of their own.” This observation is supported by Robert BelSah’s analysis of the relationship between Japanese religion and economic development. Bellah describes the enduring notion of kokutai, which arose during the Tokugawa Period (1600-1868) as “a concept of the state in which religious, political and familistic ideas are indissolubly merged.”39 Jesuit missionaries to China in the sixteenth and seventeenth centuries were similarly confronted with a high level of organic unity that was expressed through ancestor and emperor worship. A strong sense of social unity and collective security also prevailed among the Germanic peoples in the early Middle Ages. Although they may have been less culturally sophisticated than the contemporary Japanese, like them, the Germanic peoples did not have immediate social or spiritual needs which Christianity might fulfill. Also, the homogeneity of early medieval Germanic society, like that of contemporary Japan, did not predispose it to the Christian message. Christianity tends to flourish in heterogeneous societies in which there exist high levels of anomie, or social destabilization. Since the relationship of social structure to ideological structure and religious expression will play a significant role in this inquiry, a brief discussion of fundamental concepts is presented here. Similarly, the Anglo-Saxon missionaries did not emphasize the central soteriological and eschatological aspects of Christianity. Instead, seeking to appeal to the Germanic regard for power, they tended to emphasize the omnipotence of the Christian God and the temporal rewards he would bestow upon those who accepted him through baptism and through conformity to the discipline of his Church.52 Other medieval advocates of Christianity, such as the authors of the Heliand53 and The Dream of the Rood,54 apparently sought to appeal to the Germanic ethos and world-view by portraying Christ as a warrior lord.”— from The Germanization of Early Medieval Christianity by James Russell https://propertarianism.files.wordpress.com/2018/12/russell-james-c-the-germanization-of-early-medieval-christianity-_-a-sociohistorical-approach-to-religious-transformation-1994-oxford-university-press.pdf

  • Curt Doolittle updated his status.

    (FB 1544804133 Timestamp) by Robin Helweg-Larsen About 177 AD the Greek philosopher Celsus, in his book ‘The True Word’, expressed what appears to have been the consensus Jewish opinion about Jesus, that his father was a Roman soldier called Pantera. ‘Pantera’ means Panther and was a fairly common name among Roman soldiers. The rumor is repeated in the Talmud and in medieval Jewish writings where Jesus is referred to as “Yeshu ben Pantera”. In 1859 a gravestone surfaced in Germany for a Roman soldier called Tiberius Iulius Abdes Pantera, whose unit Cohors I Sagittariorum had served in Judea before Germany – romantic historians have hypothesized this to be Jesus’ father, especially as ‘Abdes’ (‘servant of God’) suggests a Jewish background. Tib(erius) Iul(ius) Abdes Pantera Sidonia ann(orum) LXII stipen(diorum) XXXX miles exs(ignifer?) coh(orte) I sagittariorum h(ic) s(itus) e(st) Tiberius Iulius Abdes Pantera from Sidon, aged 62 years served 40 years, former standard bearer (?) of the First Cohort of Archers lies here The gravestone is now in the Römerhalle museum in Bad Kreuznach, Germany. It appears this First Cohort of Archers moved from Palestine to Dalmatia in 6 AD, and to the Rhine in 9 AD. Pantera came from Sidon, on the coast of Phoenicia just west of Galilee, presumably enlisted locally. He served in the army for 40 years until some time in the reign of Tiberius. On discharge he would have been granted citizenship by the Emperor (and been granted freedom if he had formerly been a slave), and added the Emperor’s name to his own. Tiberius ruled from 14 AD to 37 AD. Pantera’s 40 years of service would therefore have started between 27 BC and 4 BC. As Pantera would probably have been about 18 when he enlisted, it means he was likely born between 45 BC and 22 BC. He could have been as old as 38 or as young as 15 at the time of Jesus’ conception in the summer of 7 BC. In 6 AD when Jesus was 12, Judas of Galilee led a popular uprising that captured Sepphoris, the capital of Galilee. The uprising was crushed by the Romans some four miles north of Nazareth. It is possible (and appealing to lovers of historical irony) that Pantera and Joseph fought on opposite sides. As Joseph is never heard of again he may well have been killed in the battle, or have been among the 2,000 Jewish rebels crucified afterwards. So Tiberius Iulius Abdes Pantera is indeed a possibility as Jesus’ father. The only thing we know for certain is that Mary’s husband Joseph wasn’t the father, and that Mary was already pregnant when they married. It could have been rape, or Mary may have been a wild young teen who fell for a handsome man in a uniform, even if he was part of an occupying army. It happens.