Eternal Power + Divine Nature

Eternal Power + Divine Nature

For his invisible attributes, namely, his eternal power and divine nature, have been clearly perceived, ever since the creation of
the world, in the things that have been made. So they are without excuse.
—Romans 1:20

Therefore, having this ministry by the mercy of God, we do not lose heart.
—-Matthew 10:22

And you will be hated
by all for my name\’s sake. But the one who endures to the end will be saved.
—-2 Corinthians 4:1

He who has an ear, let him hear what the Spirit says to the churches. To the one who conquers I will grant to eat of the tree of life, which is in the paradise of God.’
to those who by patience in——>well-doing seek for glory and honor and immortality, he will give eternal life.—-Revelations 2:7


ROSARY LETTERS

NEWSLETTER FOR THE PEOPLE OF THE HOLY SPIRIT

NEWSLETTER FOR THE PEOPLE OF THE HOLY SPIRIT

This writing below seems to speak aloud 🗣️ to the faithful of Christ.
Peace and protection for you and your families and our spiritual family everywhere in the world
🌎 across the four corners of this Earth. Regardless of diversities- WE ARE GODS CREATION UNDER GOD PROTECTED BY THE HOLY SPIRIT! A Nation of Diverse peoples under God

Note: when you read the following. Take your time through it. You might even want to go over it a couple of times. To understand the profound messages of the Scriptures that speak to us today, brothers and sisters. Lastly, The numbers to the actual scriptures can be clicked on to be directed to their source scriptures links.


2 Thessalonians 2

1But we ask you, brothers, and sisters concerning the advent of our Lord Jesus Christ and of our gathering to him, 2that you not be readily disturbed or terrified in your minds, by any spirit, or word, or epistle, supposedly sent from us, claiming that the day of the Lord is close by. 3Let no one deceive you in any way. For this cannot be, unless the apostasy (Rebellion) will have arrived first, and the man of sin will have been revealed, the son of perdition,4who is an adversary to, and who is lifted up above, all that is called God or that is worshipped, so much so that he sits in the temple of God, presenting himself as if he were God. 5Do you not recall that, when I was still with you, I told you these things? 6And now you know what it is that holds him back, so that he may be revealed in his own time.7For the mystery of iniquity is already at work. And only one now holds back, and will continue to hold back, until he is taken from our midst. 8And then that iniquitous one shall be revealed, the one whom the Lord Jesus shall bring to ruin with the spirit of his mouth, and shall destroy at the brightness of his return: 9him whose advent is accompanied by the works of Satan, with every kind of power and signs and false miracles,10and with every seduction of iniquity, toward those who are perishing because they have not accepted the love of truth, so that they may be saved. 11For this reason, God will send to them works of deception, so that they may believe in lies, 12in order that all those who have not believed in the truth, but who have consented to iniquity, may be judged.<————-

13Yet we must always give thanks to God for you, brothers, and sisters beloved of God,

Because God has chosen you as first-fruits for salvation, by the sanctification of the Spirit and by faith in the truth.14He has also called you into truth through our Gospel, unto the acquisition of the glory of our Lord Jesus Christ.15And so, brothers, and sisters stand firm, and hold to the traditions that you have learned, whether by word or by our epistle.


Daily Reading

CANTICLE OF MARY

Ant. O Wisdom, O holy Word of God, you govern all creation with your strong yet tender care. Come and show your people the way to salvation.

Luke 1:46-55
The soul rejoices in the Lord

My soul proclaims the greatness of the Lord,
my spirit rejoices in God my Savior for he has looked with favor on his lowly servant.

From this day all generations will call me blessed: the Almighty has done great things for me, and holy is his Name.

He has mercy on those who fear him
in every generation.

He has come to the help of his servant Israel
for he has remembered his promise of mercy,
the promise he made to our fathers,
to Abraham and his children for ever.

Glory to the Father, and to the Son,
and to the Holy Spirit:
as it was in the beginning, is now,
and will be for ever. Amen.

INTERCESSIONS

Jesus is Lord, born of the Virgin Mary. Let us pray to him with joyful hearts:
Come, Lord Jesus!

Son of God, you will come again as the true messenger of the covenant.
— help the world to recognize and accept you.
Come, Lord Jesus!

Born in your Father’s heart, you became man in the womb of the Virgin Mary,
— free us from the tyranny of change and decay.
Come, Lord Jesus!

In your life on earth, you came to die as a man,
— save us from everlasting death.
Come, Lord Jesus!

When you come to judge, show us your loving mercy,
— and forgive us our weaknesses.
Come, Lord Jesus!

Lord Jesus, by your death you have given hope to those who have died,
— be merciful to those for whom we now pray.
Come, Lord Jesus!

Our Father who art in heaven,
hallowed be thy name.
Thy kingdom come.
Thy will be done on earth, as it is in heaven.
Give us this day our daily bread,
and forgive us our trespasses,
as we forgive those who trespass against us,
and lead us not into temptation,
but deliver us from evil.

Concluding Prayer

Pour forth,
we beseech you, O Lord,
your grace into our hearts,
that we, to whom the Incarnation of Christ your Son
was made known by the message of an Angel,
may by his Passion and Cross
be brought to the glory of his Resurrection.
Who lives and reigns with you in the unity of the Holy Spirit,
God, for ever and ever.
— Amen.

May the Lord bless us,
protect us from all evil and bring us to everlasting life.
— Amen.

Jesus went unto the mount of Olives

Jesus went unto the mount of Olives
And early in the morning he came again into the temple and all the people came unto him and he sat down and taught them
And the scribes and Pharisees brought unto him a woman taken in adultery and when they had set her in the midst


They say unto him Master Teacher this woman was taken in adultery in the very act
Now Moses in the law commanded us that such should be stoned but what do you say?

This they said tempting him that they might have to accuse him But, Jesus stooped down and with his finger wrote on the ground as though he heard them not
So when they continued asking him he lifted up himself and said unto them “He that is without sin among you let him first cast a stone at her”

And again he stooped down and wrote on the ground
And they which heard it being convicted by their own conscience went out one by one beginning at the eldest even unto the last and Jesus was left alone and the woman standing in the midst.
When Jesus had lifted up himself and saw none but the woman he said unto her “Woman where are those thine accusers hath no man condemned you?”
She said “No man Lord” And Jesus said unto her “Neither do I condemn thee go and sin no more”

Then spoke Jesus again unto them saying “ I am the light of the world, he that follows the straight path as me shall not walk in darkness shall have the light of life”.
The Pharisees therefore said unto him “Thou bearest record of thyself thy record is not true”.

Jesus answered and said unto them “Though I bear record of myself yet my record is true!” “I know where I came and where I go, but you cannot tell where I come from and where I’m going”.


“You judge after the flesh!” “I judge no man”.
“If I judge my judgment is true!” “I Am not Alone” “I Am and the Father that sent me.”
“It is also written in your law that the testimony of two men is true.”
“I Am one that bear witness of myself and The Father that sent me beareth witness of Me”.


Then said they unto him “Where is your Father?” Jesus answered “You neither know Me nor My Father if you had known Me —you should have known My Father also.”
These words spake Jesus in the treasury as he taught in the temple and no man laid hands on him for his hour was not yet come.
Then said Jesus again unto them “I go my way and you shall seek me and shall die in your sins where I go you cannot come.”
Then said the Jews “Will he kill himself —because he saith Whither I go ye cannot come?”


And he said unto them “You are from beneath— I Am from above —You are of this world —-I am not of this world.”
“I said therefore unto you that you shall die in your sins—- if you believe not —-that I Am He you shall die in your sins.”
Then said they unto him “Who are you?” And Jesus saith unto them “Even the same that I said to you from the beginning.”
“I have many things to say and to judge of you —-He that sent me is true!” “ I speak to the world those things which I have heard from Him.”


They understood Not that he spoke to them of the Father.
Then said Jesus unto them “When you have lifted up the Son of man— then shall you know —- I Am He—- and that I do nothing of myself—- as My Father hath taught me I speak these things.”
“He that sent me is with Me —-The Father has not left me alone—- for I do always those things that please and honor him.”
As he spake these words many believed in him.
Then said Jesus to those Jews which believed on him

“If you continue in my word then are you my disciples indeed.”
You shall know the truth and the truth shall make you free!”

John 8:31-32

Jew I dzu:|
a member of the people and cultural
community whose traditional religion
(Jerusalem)
and who trace their origins
through the ancient Hebrew people of
Israel to Abraham:
ORIGIN
Middle English: from Old French juiu, via
Latin from Greek loudaios, via Aramaic
from Hebrew yèhúdi, from yèhúdäh

the English word \”Jews\” as found in most New Testament translations and versions is an incorrect rendering of the Greek word loudaios (#2453) in Strong\’s Concordance

Considering the definition of this Greek word the most appropriate translation is \”Judeans\” since the word denotes a geographical location instead of a race — referring to people from the area of Judea and those adhering to their culture. We also learned that the people called \”Jews\” today have little or no racial relation to the \”Judeans\” mentioned in the Scriptures


They answered him “We are Abraham\’s seed and were never in bondage to any man how do you say we shall be made free?”

Galatians

When the set time had fully come, God sent his Son, born of a woman, born under the law, to redeem those under the law, that we might receive adoption to sonship and daughtership. Because you are his sons and daughters, God sent the Spirit of his Son into our hearts, the Spirit who calls out, “Father.” So you are no longer a slave, but God’s child; and since you are his child, God has made you also an heir. Galatians 4:4-7

History & Scriptures Hagar and Sarah

Tell me, you who want to be under the law, are you not aware of what the law says? For it is written that Abraham had two sons, one by the slave woman and the other by the free woman. His son by the slave woman was born according to the flesh, but his son by the free woman was born as the result of a divine promise.

The women represent two covenants. One covenant is from Mount Sinai and bears children who are to be slaves: This is Hagar. Now Hagar stands for Mount Sinai in Arabia and corresponds to the present city of Jerusalem, because she is in slavery with her children. But that Jerusalem which is above is free; the same is our mother.

The Jerusalem that is above is free, and she is our mother. For it is written:

Tell me, you who desire to be under the law, have you not read the law? For it is written that Abraham had two sons: one by a servant woman, and one by a free woman. And he who was of the servant was born according to the flesh. But he who was of the free woman was born by the promise. These things are said through an allegory. For these represent the two testaments. Certainly the one, on Mount Sinai, gives birth unto servitude, which is Hagar. For Sinai is a mountain in Arabia, which is related to the Jerusalem of the present time, and it serves with her sons. But, that Jerusalem which is above is free; the same is our mother.

Now we, brothers, like Isaac, are sons of the promise. But just as then, he who was born according to the flesh persecuted him who was born according to the Spirit, so also it is today.

And what does Scripture say? “Cast out the woman servant and her son. For the son of a servant women shall not be an heir with the son of a free woman.” Therefore, brothers and sisters, we are not children of the slave woman, but of the free woman.—-Galatians 4:21-31


——Jesus answered them “Truly, Certainly —I say unto you —-Whosoever committeth sin is the servant of sin”
A servant of sin can not abide within the house for ever —- The Son shall abideth forever.”
“If the Son therefore shall make you free you shall be free indeed!”


“ I know that you are Abraham\’s seed — you seek to kill me ——because My Word—— has no place in you.”


“ I speak that which I have seen —-with my Father —-and you do that which you have seen with your father.”


They answered and said unto him “Abraham is our father”

Jesus saith unto them “If you were Abraham\’s children you would do the works of Abraham.


“Now you seek to kill me ——a Man that hath told you the truth ——which I have heard of God—-Abraham did this not.”


“You do the deeds of your father”.

Then said they to him “We be not born of fornication —-we have One Father even God.”


Jesus said unto them “If God were your Father—- You would love me ——-

“ I proceeded forth and came from God.”

“Neither came I of myself.”

“He sent me!”


“Why do you not understand my speech or my Word?”

“Because you cannot hear my word.”- full of justice and truth

Micah 6:8
He has told you, O man, what is good; and what does the Lord require of you but to do justice, and to love kindness, and to walk humbly with your God?

Isaiah 1:17
Learn to do good; seek justice, correct oppression; bring justice to the fatherless, plead the widow\’s cause

John 14:6
Jesus said to him, “I am the way, and the truth, and the life

Amos 5:24
But let justice roll down like waters, and righteousness like an ever-flowing stream.

Leviticus 19:15
“You shall do no injustice in court. You shall not be partial to the poor or defer to the great, but in righteousness shall you judge your neighbor.

John 17:17
Sanctify them in the truth; your word is truth.

Proverbs 21:15
When justice is done, it is a joy to the righteous but terror to evildoers

Ecclesiastes 3:17
I said in my heart, God will judge the righteous and the wicked, for there is a time for every matter and for every work.

1 John 3:18
Little children, let us not love in word or talk but in deed and in truth.

Isaiah 30:18
Therefore the Lord waits to be gracious to you, and therefore he exalts himself to show mercy to you. For the Lord is a God of justice; blessed are all those who wait for him.


“You are of your father the devil and the lusts of your father ye will do!”

“He was a murderer from the beginning—- and abode not in the truth— there is no truth in him.”

“When he speaketh a lie he speaketh of his own ——-for he is a liar and the father of it.”


“I’m telling you the truth you believe me not—-
Which of you convinceth me of sin ——And if I say the truth why do you not believe me?”


“They that are of God hears God\’s words!”

“You hear them not ——because ye are not of God.”


Then answered them “How do you say we aren’t well, you are a Samaritan and hast a devil.”


Jesus answered “I have not a devil————— “I honor my Father —-You do dishonour me.
—-“I seek not mine own glory there is One that seeketh and judgeth.
Truly, certainly —-I say to you—- If a man keeps my saying—- he shall never see death.”


Then said the they unto him “Now we know that you hast a devil— Abraham is dead and the prophets —-and thou sayest If a man keep my saying he shall never taste of death?”


“Are you greater than our father Abraham which is dead and the prophets are dead whom your making yourself out to be?”

Jesus answered “If I honour myself my honour is nothing —-it is My Father that honoureth me ——of whom you say that he is your God.”


“Yet you have not known him ——I know him ——and if I should say I know him not I shall be a liar like unto you ——-I know him and keep his saying.”


“Your father Abraham rejoiced to see my day and he saw it and was glad.”


Then said them unto him “Thou art not yet fifty years old —-how have you seen Abraham?”


Jesus said unto them “Truly, certainly—- I say to you ——Before Abraham was I Am.”


Then took they up stones to cast at him but Jesus hid himself and went out of the temple going through the midst of them and so passed by.

MANDATES OF AUTHORITY: as Instructions – 1

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In order for the mandate of authority to rule; the orders of the territories have charges “duties” in which they must fulfill as royal assignments for the kingdom.

The First Mandated [Instruction] of the Order for Justice of the People [ða bebodu]

GOAL: Manumittere; release from one\’s power, set at liberty, emancipate,\” literally \”to send from one\’s \’hand\’\” (i.e. \”control\”), from the phrase manu mittere \”release from control,\” from manu, ablative of manus \”power of a the lawless entities” Manumit: free from slavery and servitude under lawless regimes – to become Heirs of the Righteous Kings Promised Covenant.


“I, the Lord, am your God…
You shall not have other gods besides me.” (Exodus 20:2-3; Deuteronomy 5:6-7)

The lawless ones aren’t gods they are clay. Set your sights on heavenly things as royal child; think on divine things. –Colossians 3 Since, then, you have been raised with Christ, set your hearts on things above, where Christ is seated at the right hand of God. Set your minds on things above [Kingdom Keeping], not on earthly things. For you died, and your life is now hidden with Christ in God. (Your Baptism)

Temporal: Spatial and temporal dimensions of human interface in complex ecosystems. [relating to: time or tense] Temporalis: situated within the temples of the head.

Almost every problem arises from gaps in communication and wrong patterns of communication. Manipulation is able to divide people precisely because we’re not communicating through a universal language, and we’re not speaking the Cosmic language of immortality as true heirs of Christs as The Children of God. No wonder harmful viral programs can so easily hijack our computers and communication systems.”

Most of our political and economic systems are built on this wrongly relayed and displayed mixed level series -communications.

The right message can be found in the power of the truth in the words that are written not only in scripture, but within you.

Guard yourself and the spiritual center of your mind. Place The Father, The Son and The Holy Spirit [GOD], FIRST in all things – If it is full of the goodness and glory of God, it cannot be moved from foundation of protection, love and guidance.

the Gaelic language, which comes from the old Irish Eriu

Esoteric Anthropology

ORIGINS: IRE-LAND
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Ireland is an island country located in the North Atlantic, bounded by the North Channel, the Irish Sea, and St. George’s Channel. It is known as Eire in the Gaelic language, which comes from the old Irish Eriu, the name of a daughter of the mother goddess Ernmas of the Tuatha De Danaan, the mystical pre-celtic race of Ireland.

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Ireland
12c. in Anglo-Norman, a Germanic-Celtic hybrid, with land (n.) + Celtic Eriu 

Irish

c. 1200, “the Irish people,” from Old English Iras “inhabitant of Ireland.” This is from Old Norse irar, which comes ultimately from Old Irish Eriu “Erin.” The reconstructed ancestry of this derives it from Old Gaelic Iveriu (Iberia) *Iverionem, ablative Iverione (Iberian) 

Kingdom of Iberia In Greco Roman geography Iberia Ancient Greek Ἰβηρία Iberia Latin Hiberia was an exonym foreign name for the Georgian kingdom of Kartli Georgian ქართლი known after its core province which during Classical Antiquity and the Early Middle Ages was a significant monarchy in the Caucasus either as an independent state or as a dependent of larger empires notably the Sassanid and Roman empires Iberia centered on present day Eastern Georgia was bordered by Colchis in the west Caucasian Albania in the east and Armenia in the south

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Places of interest
*The church of St. Martin, dating from the eighteenth century.
*The sixteenth-century chateau. -Répertoire national des élus les maires data.gouv.fr Plateforme ouverte des données publiques françaises in French
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In Irish mythology Ériu Old Irish ˈeːrʲu modern Irish Éire ˈeːɾʲə listen daughter of Delbáeth and Ernmas of the Tuatha Dé Danann was the eponymous matron goddess of Ireland. The name Ériu has been derived from reconstructed Archaic Irish Īweriū which is related to the ethnic name Iverni The University of Wales derives this from Proto Celtic Φīwerjon nominative singular Φīwerjō This is further derived from Proto Indo European piHwerjon [Friesian] fertile land or land of abundance from the adjective piHwer cognate with Ancient Greek píeira and Sanskrit pīvarī full abounding The Archaic Irish form was borrowed into Ancient Greek as Ἰέρνη Iernē [IER-NANI] -NANI OF NINEVEH [Inhabitants of ancient Nineveh before the Babylon Invasion] and Ἰουερνία Iouernia [I -O-NIA]-[LIONESS NINA] and into Latin Hibernia. (Iberiana- Iberian Peninsula) Penin Sula ~~~~Penin is a commune in the Pas de Calais department in the Hauts de France region of FranceThe chateau of Penin [see images above]

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[See more about this land areas history titled: SAINT OMER]- will link here once complete 

From mid-15c. in reference to the Celtic language spoken in Ireland. Some Middle English forms of the word suggest influence of (or punning on) Old French irais, irois” “Iris” wrathful, bad-tempered” (literally “ire-ous”) and Irais “Irish.”

Meaning “temper, passion” is 1834, American English (first attested in writings of Davy Crockett), from the legendary pugnacity of the Irish. Irish-American (n.) is from 1816 (as an adjective from 1820). Wild Irish (late 14c.) originally were those not under English rule; ~~~~~>>>Black Irish in reference to those of Mediterranean appearance is from 1888

[See more about this subject above titled: TRUE HISTORY OF SAINT PATRICK-[will link here once complete]

Eriu is also connected to the beautiful Eshu. The beautiful Chief at the Crossroads of the living and the dead. There he is to judge. Weighing the hearts of man on the scales of Liber [Law] Libra [Found within The African Traditional Religion] 

Oxford-Hachette French Dictionary

CALAIS

From Ancient Greek καλάσινον (kalásinon)

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Kyrie Kyrie Kalasinon [Elysian]

Kyrie a transliteration of Greek Κύριε vocative case of Κύριος Kyrios is a common name of an important prayer of Christian liturgy also called the Kyrie eleison ˈkɪəri.eɪ ɪˈleɪ.ɪsɒn sən KEER ee ay il AY iss on ən Ancient Greek Κύριε ἐλέησον romanized Kýrie eléēson lit Lord have mercy

In the Bible

Further information Chesed and Eleos

ELEOS: In ancient Athens Eleos Ancient Greek Ἔλεος m or Elea was the personification of mercy clemency compassion and pity the counterpart of the Roman goddess Clementia Pausanias described her as among all the gods the most useful to human life in all its vicissitudes
Eleos: Personification of Mercy and compassion. 

Parents
Nyx and Erebus
Siblings
Moros Keres Thanatos Hypnos Oneiroi Momus Oizys Hesperides Moirai Nemesis Apate Geras Eris Philotes Styx Dolos PonosEuphrosyne Epiphron Continentia Petulantia Pertinacia

Romans
Clementia Misericordia

Statius in Thebaid (1st century) describes the altar to Clementia in Athens (treating Eleos as feminine based on the grammatical gender in Latin): “There was in the midst of the city [of Athens] an altar belonging to no god of power; gentle Clementia (Clemency) [Eleos] had there her seat, and the wretched made it sacred

CHESED: Chesed Hebrew חֶסֶד also Romanized ḥesed is a Hebrew word that means kindness or love between people specifically of the devotional piety of people towards God as well as of love or mercy of God towards humanity. It is frequently used in Psalms in the latter sense, where it is traditionally translated “loving kindness. In Biblical Theology: it is used for love or charity between people. Chesed in this latter sense of ‘charity’ is considered a virtue on its own, and also for its contribution to tikkun olam (repairing the world). It is also considered the foundation of many religious commandments practiced especially “inner” [esoteric] commandments. Chesed is also one of the ten Sephirot on the Kabbalistic Tree of Life. It is given the association of kindness and love, and is the first of the emotive attributes of the sephirot.

Etymology and translations

The root chasad has a primary meaning of eager and ardent desire used both in the sense good kind and shame contempt The noun chesed inherits both senses on one hand zeal love kindness towards someone and on the other zeal ardour against someone envy reproach In its positive is used of mutual benevolence mercy or pity between people of devotional piety of people towards God as well as the grace favour or mercy of God towards people. 

It occurs throughout the scriptures the majority of cases (149 times), the King James Bible (KJV) translation is mercy, following the Septuagint (LXX) eleos. Less frequent translations are: kindness (40 times), lovingkindness (30 times), goodness (12 times), kindly (five times), merciful (four times), favour (three times) and good, goodliness, pity (once each). Only two instances of the noun in its negative sense are in the text, translated reproach in Proverbs 14:34, and wicked thing in Leviticus 20:17

The translation of loving kindness in KJV is derived from the Coverdale Bible of 1535. This particular translation is used exclusively of chesed used of the benign attitude of KYRIE (“the LORD”) or Elohim (“God”) towards his chosen, primarily invoked in Psalms (23 times), but also in the prophets, four times in Jeremiah, twice in Isaiah 63:7 and once in Hosea 2:19. While lovingkindness is now considered somewhat archaic, it is part of the traditional rendition of Psalms in English Bible translations.

The Septuagint has mega eleos ‘great mercy’, rendered as Latin misericordia. As an example of the use of chesed in Psalms, consider its notable occurrence at the beginning of Psalm 51 (חָנֵּנִי אֱלֹהִים כְּחַסְדֶּךָ, lit. ‘be favourable to me, Elohim, as your chesed’):

ἐλέησόν με ὁ θεός κατὰ τὸ μέγα ἔλεός σου (LXX)
Miserere mei, Deus, secundum misericordiam tuam (Vulgate)
“God, haue thou merci on me; bi thi greet merci.” (Wycliffe 1388)
“Haue mercy vpon me (o God) after thy goodnes” (Coverdale Bible 1535)
“Haue mercie vpon mee, O God, according to thy louing kindnesse” (KJV 1611)
“Have mercy upon me, O God, according to thy lovingkindness” (KJV 1769, RV 1885, ASV 1901)
“Favour me, O God, according to Thy kindness” (YLT 1862)
“Have mercy on me, O God, according to thy steadfast love” (RSV 1952)
“Have mercy on me, O God, according to your steadfast love” (NRSV 1989)
In Judaism, love is often used as a shorter English translation. Religious Theologian Daniel Elazar has suggested that chesed cannot easily be translated into English, but that it means something like ‘loving covenant obligation’. Other suggestions include grace and compassion.

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The world rests upon three things: Instructions for Mankind, service to God, and bestowing kindness” –Chesed is the CORE ethical virtue.

The Instructions for Mankind: Begin and End with Chesed:

Qualities of chesed:
love God so completely that one will never forsake his service for any reason
provide a child with all the necessities of their sustenance and love the child
circumcise a child [8th day-science proves why the 8th day from birth this is the safest]
visiting and healing the sick
giving charity to the poor
offering hospitality to strangers
attending to the dead
bringing a bride to the chuppah marriage ceremony
making peace between a person and another human being.
***A person who embodies chesed is known as a chasid (hasid, חסיד), one who is faithful to the covenant and who goes “above and beyond that which is normally required” and a number of groups throughout Jewish history which focus on going “above and beyond” have called themselves chasidim. These groups include the Hasideans of the Second Temple period, the Maimonidean Hasidim of medieval Egypt and Palestine, the Chassidei Ashkenaz in medieval Europe, and the Hasidic movement which emerged in eighteenth century Eastern Europe.

Meaning of ‘charity’, and a “chesed institution” in refers to any charitable organization run by religious groups or individuals. Charitable organizations described as “chesed institutions” include:

▫️dedicated to visiting and caring for the sick and their relatives
an institution dedicated to (‘providing kindness’), often with free loan funds or by lending or giving away particular types of items (toys, clothes, medical equipment, etc.)
▫️Organizations typically provide free services for emergency medical dispatch and ambulance transport (EMTs and p – organizations that perform religious care for the deceased, and often provide logistical help to their families relating to autopsies, transport of the body, emergency family travel, burial, running a Shiva home, and caring for mourners
▫️Friendship– organizations going by this name typically provide free roadside assistance and emergency help with mechanical or structural problems in private homes
▫️Guardian groups – community watch groups

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Bringing clarity to a perplexing diagram Luke 11

The Lord’s Prayer
He was praying in a certain place and when he had finished one of his disciples said to him Lord [KYRIE] teach us to pray just as John taught his disciples
He said to them When you pray say: 
Our Father which art in heaven, Hallowed be thy name. Thy kingdom come. Thy will be done, as in heaven, so in earth [Crown Keter], [Wisdom Chochma (Breath/Wind/Spirit/Energy/Chi/Ka], [Understanding Binah], [Mercy Lovingkindness Chesed], [Strength, Gevurah], [Beauty, Tiferet], [Practice, Victory Netzach], [Theo, Empathy, Hod], [Foundation & Kingdom & SovereigntyYesod, Malkhut]

Father hallowed be your name
your kingdom come
Give us each day our daily bread
and forgive us our sins
for we ourselves forgive everyone in debt to us
and do not subject us to the final test

The first three of the ten sephirot are the attributes of the intellect, while chesed is the first sephira of the attribute of action. In the kabbalistic Tree of life, its position is below Chokhmah, across from Gevurah and above Netzach. It is usually given four paths: to chokhmah, gevurah, tiphereth, and netzach

The Bahir states, “What is the fourth (utterance): The fourth is the righteousness of God, His mercies and kindness with the entire world. This is the right hand of God.” Chesed manifests God’s absolute, unlimited benevolence and kindness.
The angelic order of this sphere is the Hashmallim, ruled by the Archangel Zadkiel. The opposing Qliphah is represented by the demonic order Gamchicoth (or Gha’agsheblah), ruled by the Archdemon Astaroth.

The prayer Kyrie eleison Lord have mercy derives from a Biblical phrase Greek ἐλέησόν με κύριε have mercy on me Lord is the Septuagint translation of the phrase חָנֵּנִי יְהוָה found often in Psalms 6:2, 9:13, 31:9, 86:3, 123:3

In the New Testament the Greek phrase occurs three times in Matthew

Matthew 15:22 the Canaanite woman cries out to Jesus Have mercy on me O Lord Son of David Ἐλέησόν με κύριε υἱὲ Δαβίδ

Matthew 17:15 Lord have mercy on my son Κύριε ἐλέησόν μου τὸν υἱόν

Matthew 20:30 two unnamed blind men call out to Jesus Lord have mercy on us Son of David Ἐλέησον ἡμᾶς κύριε υἱὸς Δαβίδ

In the Parable of the Publican and the Pharisee Luke 18:9-14 the despised tax collector who cries out Lord have mercy on me a sinner is contrasted with the smug Pharisee who believes he has no need for forgiveness

Luke 17:13 has epistates master instead of kyrios lord Ἰησοῦ ἐπιστάτα ἐλέησον ἡμᾶς being less suggestive of the kyrios lord used as euphemism for YHWH in the Septuagint There are other examples in the text of the gospels without the kyrie lord e.g Mark 10:46 where blind Bartimaeus cries out Jesus Son of David have mercy on me In the biblical text the phrase is always personalized by an explicit object such as on me on us on my son while in the Eucharistic celebration it can be seen more as a general expression of confidence in God’s love.

In Eastern Christianity

See also Hesychasm

The phrase Kýrie eléison Greek Κύριε ἐλέησον whether in Greek or in other languages is one of the most oft repeated phrases in Eastern Christianity including the Eastern Orthodox Oriental Orthodox and Eastern Catholic Churches The Greek phrase Kýrie eléison is for instance extensively used in the Coptic Egyptian Christian liturgy which uses both the Coptic and the Greek languages

The various litanies frequent in Eastern Orthodox rites generally have Lord have mercy as their response either singly or triply Some petitions in these litanies will have twelve or even forty repetitions of the phrase as a response

The phrase is also the origin of the Jesus Prayer beloved by eastern Christians as a foundation of personal prayer and is increasingly popular among some Western Christians

The prayer is simultaneously a petition and a prayer of thanksgiving an acknowledgement of what God has done what God is doing and what God will continue to do It is refined in the Parable of The Publican Luke 18:9–14 God have mercy on me a sinner which shows more clearly its connection with the Jesus Prayer

In Rome, the Liturgy was first celebrated in Greek. Josef Jungmann suggests the Kyrie in the Roman Mass is best seen as a vestige of a litany at the beginning of the Mass, like that of some Eastern churches, retained after Latin became normative.[3]: 335f.

As early as the sixth century, Pope Gregory the Great noted that there were differences in the way in which eastern and western churches sang Kyrie. In the eastern churches all sing it at the same time, whereas in the western church the clergy sing it and the people respond. Also the western church sang Christe eléison as many times as Kyrie eléison. In the Roman Rite liturgy, this variant, Christe, eléison, is a transliteration of Greek Χριστέ, ἐλέησον.

“Kyrie, eléison” (“Lord, have mercy”) may also be used as a response of the people to intentions mentioned in the Prayer of the Faithful. Since 1549, Anglicans have normally sung or said the Kyrie in English. In the 1552 Book of Common Prayer, the Kyrie was inserted into a recitation of the Ten Commandments. Modern revisions of the Prayer Book have restored the option of using the Kyrie without the Commandments. Other denominations, such as Lutheranism, also use “Kyrie, eléison” in their liturgies.

Kyrie is [Lord] Eleison is [Mercy]

Interesting Ireland etymology is Erie like Kyrie and Calais was a place known to connect to the people, but situated in France today.

Calais is Kalesion

The Vatican says this

Kyrie Eleison [The Lord have Mercy] then Christi Eleison [Christ have Mercy]

Irish [Kyri] —also Iris like the Lilly of the nile valley & the Fleur de lis [Lilly] —

You can’t find the mysteries without studying scripture

Kyrie as section of the Mass ordinary

Edit

See also Mass ordinary I Kyrie

In the Tridentine Mass form of the Roman Rite Kýrie eléison is sung or said three times followed by a threefold Christe eléison and by another threefold Kýrie eléison Collectively the nine invocations are said to unite the petitions of the faithful to those of the nine choirs of angels in heaven In the Paul VI Mass form in the interests of brevity each invocation is made only once by the celebrating priest a deacon if present or else by a cantor with a single repetition each time by the congregation though the Roman Missal allows for the Kyrie to be sung with more than six invocations thus allowing the traditional use Even if Mass is celebrated in the vernacular the Kyrie may be in Greek This prayer occurs directly following the Penitential Rite or is incorporated in that rite as one of the three alternative forms provided in the Roman Missal The Penitential Rite and Kyrie may be replaced by the Rite of Sprinkling

In modern Anglican churches it is common to say or sing either the Kyrie or the Gloria in Excelsis Deo but not both In this case the Kyrie may be said in penitential seasons like Lent and Advent while the Gloria is said the rest of the year Catholics however usually follow Roman norms in this as in most other liturgical matters

Text

Kyrie eléison (Κύριε, ἐλέησον)

Lord, have mercy

Christe eléison (Χριστέ, ἐλέησον)

Christ, have mercy

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Thank God for those who know the TRUE ROMAN RITE  bless those who stand against the fallacies of man’s doing that choose to erase what’s sacred and profane it.

Bless them for their courage under all odds to keep the truth alive even through the expressions of wisdom through song.

Kyrie Eleison

Christi Eleison

As it was in the beginning ever shall be world without end. Alleluia.

In the Tridentine Mass the Kyrie is the first sung prayer of the Mass ordinary It is usually but not always part of any musical setting of the Mass Kyrie movements often have a ternary ABA musical structure that reflects the symmetrical structure of the text Musical settings exist in styles ranging from Gregorian chant to folk Additionally the musician Judee Sill emulated the Greek Orthodox delivery of the Kyrie in her song The Donor on the album Heart Food

The band Mr Mister released their popular song Kyrie in 1985.

Use in litanies

Edit

The Kyrie serves as the beginning of litanies in the Roman Rite

Pronunciations

The original pronunciation in Medieval Greek was ˈcyri.e eˈle.ison xrisˈte eˈle.ison just when the Byzantine Rite was in force The transliteration of ἐλέησον as eléison shows that the post classical itacist pronunciation of the Greek letter eta η is used Although the Greek words have seven syllables Ký ri e e lé i son pronunciations as six syllables Ký ri e e léi son or five Ký rie e léi son have been used

In Ecclesiastical Latin a variety of pronunciations are used the italianate ˈkiri.e eˈle.ison ˈkriste eˈle.ison having been proposed as a standard dubious discuss Text underlay in mediaeval and Renaissance music attests that Ký ri e léi son five syllables was the most common setting until perhaps the mid th century William Byrd’s Mass for Four Voices is a notable example of a musical setting originally written with five syllables in mind later altered for six syllables citation needed

The Mediaeval poetic form Kyrielle sometimes uses Kýrieléis an even more drastic four syllable form which is reduced to three syllables or even to kyrleis in the German Leise ˈlaɪzə

In the Suomi language of Finland the phrase is rendered kuria eläissäin punish guide me while I’m living id est not after death 16th century

Modern Catholic thought

The terms aggiornamento (bringing up to date) and ressourcement (light of the Gospel) figure significantly into the documents of Vatican II: “The Church carries the responsibility of scrutinizing the signs of the times and interpreting them in the light of the Gospel” (Gaudium et spes, 4). Louis Bouyer, a theologian at Vatican II, wrote of the distortion of the Eucharistic spirit of the Mass over the centuries, so that “one could find merely traces of the original sense of the Eucharist as a thanksgiving for the wonders God has wrought.” The General Instruction of the Roman Missal (GIRM) notes that at the Council of Trent “manuscripts in the Vatican … by no means made it possible to inquire into ‘ancient and approved authors’ farther back than the liturgical commentaries of the Middle Ages … [But] traditions dating back to the first centuries, before the formation of the rites of East and West, are better known today because of the discovery of so many liturgical documents”. Consonant with these modern studies, theologians have suggested that there be a continuity in praise of God between the opening song and the praise of the Gloria. This is explained by Mark R. Francis of Catholic

Theological Union in Chicago, speaking of the Kyrie:

Its emphasis is not on us (our sinfulness) but on God’s mercy and salvific action in Jesus Christ. It could just as accurately be translated “O Lord, you are merciful!” Note that the sample tropes all mention what Christ has done for us, not how we have sinned. For example, “you were sent to heal the contrite,” “you have shown us the way to the Father,” or “you come in word and sacrament to strengthen us in holiness,” leading to further acclamation of God’s praises in the Gloria.

In this same line, Hans Urs von Balthasar calls for a renewal in our whole focus at the Eucharist:

We must make every effort to arouse the sense of community within the liturgy, to restore liturgy to the ecclesial plane, where individuals can take their proper place in it…. Liturgical piety involves a total turning from concern with one’s inner state to the attitude and feeling of the Church. It means enlarging the scope of prayer, so often narrow and selfish, to embrace the concerns of the whole Church and, indeed – as in the Our Father – of God.”

In the New Dictionary of Sacramental Worship, the need to establish communion is reinforced as it quotes the GIRM to the effect that the purpose of the introductory rites is “to ensure that the faithful who come together as one establish communion and dispose themselves to listen properly to God’s word and to celebrate the Eucharist worthily” (GIRM, 46, emphasis added).

In addition to the original Greek and the local vernacular, many Christian communities use other languages, especially where the prayer is repeated often.

Afrikaans: Here, ontferm U

Albanian: O Zot ki mëshirë

Amharic, Ge’ez and Tigrinya: ኪርያላይሶን

Arabic: يا رب ارحم (Yā Rabbe Erḥam)

Armenian: Տէր, ողորմեա (Ter voġormya)

Batak: Debata, Asima rohaM

Basque: Erruki zakizkigu, Jauna

Belarusian: Госпадзе (Пане), зьмілуйся (Hospadzie (Panie), źmiłujsia, Hospad’zie (Panie), z’miluysia)

Bulgarian: Господи, помилуй (Gospodi, pomiluj)

Catalan: Senyor, tingueu pietat

Chinese:

Protestant:(traditional:) 求主憐憫 (simplified:) 求主怜悯 (Mandarin pinyin: qiúzhǔ lián mǐn; Cantonese jyutping: kau4 zyu2 lin4 man5; Min: kiuchu lian bin)

Catholic:(traditional:) 上主求祢垂憐 (simplified:) 上主求祢垂怜 (Mandarin pinyin: shàngzhǔ qiú nǐ suílián; Cantonese jyutping: soeng6 zyu2 kau4 nei5 seoi4 lin4; Min: siōng-chú kiû lí sûi-lîn)

Church Slavonic: Господи Помилуй (Gospodi pomilui)

Croatian: Gospodine, smiluj se

Czech: Pane, smiluj se

Danish: Herre, forbarm Dig

Dutch: Heer, ontferm U

English: Lord, have mercy

Esperanto: Sinjoro, kompatu nin.

Estonian: Issand, halasta

Filipino (Cebuano): Ginoo, kaloy-i kami

Filipino (Ilocano): Apo, Maasi Ka

Filipino (Kapampangan): Guinú, pakalulù

Filipino (Tagalog): Panginoón, maawa ka

Filipino (Bikol): Kagurangnan, maherak ka

Finnish: Herra armahda

French: Seigneur, prends pitié

German: Herr, erbarme Dich

Georgian: უფალო, შეგვიწყალენ (Up’alo, šegvitsk’alen)

Gaelic (Scotland): A Thighearna, dèan tròcair oirnn

Gothic: 𐍆𐍂𐌰𐌿𐌾𐌰 𐌰𐍂𐌼𐌰𐌹𐍃 (Fráuja armáis)

Ancient Greek: Κύριε ἐλέησον (Kúrie eléêson)

Modern Greek: Κύριε ελέησον (Kírie eléison)

Guarani: Oré Poriahú verekó, Ñandejara

Hebrew: אדון רחם נא (Adon raḥem na)

Hill Mari: Йымы, жӓлаемӓ

Hungarian: Uram, irgalmazz

Icelandic: Drottinn, miskunna þú oss

Indonesian: Tuhan, kasihanilah kami. In the Eastern Orthodox litani : Tuhan kasihanilah

Gaelic: A Thiarna, déan trócaire orainn

Italian: Signore, pietà

Japanese:

Catholic: 主よ、憐み給え (しゅよ、あわれみたまえ) (Shuyo, awaremi-tamae).

Eastern Orthodox litany: 主、憐れめよ (Shu, awaremeyo).

Javanese: Gusti, mugi melasi

Korean: 주님, 자비를 베푸소서 (Junim, jabireul bepusoseo)

Kreyol: Seyè, pran pitye

Kinyarwanda: Nyagasani, tubabarire

Latin: Domine, miserere nobis

Latvian: Kungs, apžēlojies

Lithuanian: Viešpatie, pasigailėk

Macedonian: Господи, помилуј (Gospodi, pomiluj)

Malagasy: Tompo o, mamindrà fo

Bahasa Melayu: Tuhan, kasihanilah kami

Malayalam: കർത്താവെ കനിയണമേ (Karthave Kaniyaname)

Māori: E te Ariki, kia aroha mai

Meadow Mari: Юмо серлаге (Yumo serlage)

Maltese: Mulej ħniena

Northern Ndebele: Nkosi, sihawukele

Norwegian: Herre, miskunne Deg

Persian: پروردگارا ، به ما رحم كن

Polish: Panie, zmiłuj się

Portuguese: Senhor, tende piedade

Romanian: Doamne, miluieşte

Russian: Господи, помилуй (Gospodi, pomiluj)

Samoan: Le Ali’i e, alofa mai

Sanskrit: पते, दयस्व (Páte, dáyasva)

Sepedi (Northern Sotho): Morena, re gaugele

Serbian: Господи, помилуј (Gospodi, pomiluj)

Shona: Mambo tinzwireiwo tsitsi

Slovak: Pane, zmiluj sa

Slovene: Gospod, usmili se

Spanish: Señor, ten piedad

Swahili: Bwana utuhurumie.

Swedish: Herre, förbarma Dig

Syriac: ܡܳܪܰܢ ܐܶܬ݂ܪܰܚܰܡ (Moran eṯraḥam)

Tamil: Aandavarae irakkamaayirum

Telugu : Prabhuva, kanikarinchumu

Thai: พระผู้เป็นเจ้า โปรดเมตตาเทอญ

Turkish: Rabbim, bize merhamet eyle

Ukrainian: Господи, помилуй (Hospody, pomyluj)

Vandalic: Froia arme

Vietnamese: Xin Chúa thương xót chúng con

Welsh: Arglwydd, trugarha wrthym

References: 

Definitions for Medieval Christian Liturgy: Kyrie eleison

Jungmann, J. The Mass of the Roman Rite: Its Origins and Development. New York 1951

Kyrie eleison, kyrie eleison / Kyrie eleison, eleison / Eleison, eleison / Kyrie eleison, kyrie eleison”. Genius

Flynn, Gabriel; Murray, Paul D, eds. (2011). Ressourcement: A Movement for Renewal in Twentieth-Century Catholic Theology. Chapter 24, Ressourcement and Vatican II. Oxford.

Fortescue, Adrian. “Kyrie Eleison.” The Catholic Encyclopedia Vol. 8. New York: Robert Appleton Company, 1910.

SAINT JOHN THE BAPTIST | DAILY READING

Memorial of the Passion of Saint John the Baptist

Lectionary: 431/634

Reading 1 

1 Cor 2:1-5

When I came to you, brothers and sisters,
proclaiming the mystery of God,
I did not come with sublimity of words or of wisdom.
For I resolved to know nothing while I was with you
except Jesus Christ, and him crucified.
I came to you in weakness and fear and much trembling,
and my message and my proclamation
were not with persuasive words of wisdom,
but with a demonstration of spirit and power,
so that your faith might rest not on human wisdom
but on the power of God.

Responsorial Psalm 

Ps 119:97-102

R. (97) Lord, I love your commands.
How I love your law, O LORD!
It is my meditation all the day.
R. Lord, I love your commands.
Your command has made me wiser than my enemies,
for it is ever with me.
R. Lord, I love your commands.
I have more understanding than all my teachers
when your decrees are my meditation.
R. Lord, I love your commands.
I have more discernment than the elders,
because I observe your precepts.
R. Lord, I love your commands.
From every evil way I withhold my feet,
that I may keep your words.
R. Lord, I love your commands.
From your ordinances I turn not away,
for you have instructed me.
R. Lord, I love your commands.

Alleluia 

Mt 5:10

R. Alleluia, alleluia.
Blessed are those who are persecuted for the sake of righteousness,
for theirs is the Kingdom of heaven.
R. Alleluia, alleluia.

Gospel 

Mk 6:17-29

Herod was the one who had John the Baptist arrested and bound in prison
on account of Herodias,
the wife of his brother Philip, whom he had married.
John had said to Herod,
“It is not lawful for you to have your brother’s wife.”
Herodias harbored a grudge against him
and wanted to kill him but was unable to do so.
Herod feared John, knowing him to be a righteous and holy man,
and kept him in custody.
When he heard him speak he was very much perplexed,
yet he liked to listen to him.
She had an opportunity one day when Herod, on his birthday,
gave a banquet for his courtiers,
his military officers, and the leading men of Galilee.
Herodias’ own daughter came in
and performed a dance that delighted Herod and his guests.
The king said to the girl,
“Ask of me whatever you wish and I will grant it to you.”
He even swore many things to her,
“I will grant you whatever you ask of me,
even to half of my kingdom.”
She went out and said to her mother,
“What shall I ask for?”
She replied, “The head of John the Baptist.”
The girl hurried back to the king’s presence and made her request,
“I want you to give me at once
on a platter the head of John the Baptist.”
The king was deeply distressed,
but because of his oaths and the guests
he did not wish to break his word to her.
So he promptly dispatched an executioner with orders
to bring back his head.
He went off and beheaded him in the prison.
He brought in the head on a platter and gave it to the girl.
The girl in turn gave it to her mother.
When his disciples heard about it,
they came and took his body and laid it in a tomb.