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Zodiac Theology of the Reverends

Zodiac Theology of the Reverends

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Published by: camis2222 on Feb 02, 2009
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Zodiac Theology of the Reverends
At the death of his uncle, Julius Caesar, the passage of a comet provoked a legend that lasts to these days andgave strange support to the theory that man's destiny . was unchangeable.Even the gay Ovid brings into his Metamorphoses Pythagoras which were so closely linked with astrologicalteaching.[The] early church fathers paid no attention to what the Bible thought about it. They believed in it, strongly.Early church father, Origen, said that "the stars are intelligent spirits, able to foresee the future andcommunicate their knowledge by their observed motions."St. Thomas Aquinas agreed with this. He said, "Our fate is the power exerted by the stars in their movements."The early church was governed by Astrology. Every important prelate had his own private astrologerdetermining every move by the stars. In the 12th and 13th centuries, astrology flowered in the church. PopeJulius II settled the date of his coronation on the advice of astrologers. Pope Paul III planned the consistory byhoroscopes. Pope Leo X founded a chair of astrology at the major university. Cathedrals were decorated withastrological symbols.For hundreds of thousands of years, humans have been aware that the relationship between Earth and the Sun,Moon and stars affected every hour of their existence. Sacred rituals were created in harmony with themovements of the heavens.Every culture has attached spiritual and sacred significance to the Sun, Moon and the stars, the Solstices and theEquinoxes, from Egypt to the Maya of the Yucatan and the American Indian, even to Nancy Reagan who hassaid that President Ronald Reagan planned his major decisions by Astrology.~ William Edelen, July 17, 2001, from his websiteSt. Thomas Aquinas admits that the stars determine individual character, at least in a physical sense, and sincemost men follow their passions - that is to say, their physical appetites - it is really by the stars that they are ledinto sin:"Plures hominum sequuntur passiones, quae sunt motus sensitivi appetitus, ad quos cooperari possunt corporacoelestia..." ("The majority of men follow their passions, which are movements of the sensitive appetite, inwhich movements heavenly bodies can co-operate..."; from Summa, I, 115, 4; trans. by the Fathers of theEnglish Dominican Province [London, 1912], p. 517.)Origen was born in 185 A.D. under an obdurate star; but he was as intractably dedicated, in his way, asTheodora was ursinely dedicated in hers. He too was an extremist. To insure his abiding consecration to hischosen calling, he had had himself castrated. No act could have constituted a more studied affront to a womanlike Theodora, even across centuries, and it was equally calculated to offend the ambivalent celibate inJustinian. In their imperial eyes, Origen was no better than a self-mutilated pariah; so his teachings would nodoubt have been doomed in any case, regardless of their subject matter.Origen’s pen had been as prolific as Voltaire’s; but according to the Encyclopedia Brittanica, the ten books of Stromata, his most provocative work, have disappeared leaving almost no trace. This is of paramountsignificance, in that Origen occupied himself here in ”correlating the established Christian teachings with the‘Christian’ dogmas of Plato, Aristotle, Numenius and Corrutus. The link that connects him with Churchlyrealism, as well as with the Neo-Platonic mysticism, is the conviction that certain knowledge rests wholly ondivine revelation, i.e. on oracles.Origen states in his own Contra Celsum:Is it not more in conformity with reason that every soul, for certain mysterious reasons, (I speak now accordingto the opinion of Pythagoras and Plato, and Empedocles, whom Celsus frequently names), is introduced into a
 2body according to its deserts and former actions? Is it not rational that souls who have used their bodies to dothe utmost possible good should have a right to bodies endowed with qualities superior to the bodies of other?The soul, which is immaterial and invisible in its nature, exists in no material plane; accordingly, it at one timeputs off one body, which was necessary before, but which is no longer adequate in its changed state, and itexchanges it for a second.And in his De Principiis:Every soul...comes into this world strengthened by the victories or weakened by the defeats of its previous life.Its place in this world as a vessel appointed to honor or dishonor, is determined by its previous merits ordemerits. Its work in this world determines its place in the world which is to follow this.I am indeed of the opinion that as the end and consummation of the saints will be in those (ages) which are notseen, and are eternal, we must conclude that rational creatures had also a similar beginning...And if this is so,then there has been a descent from a higher to a lower condition on the part, not only of those souls who havedeserved the change by the variety of their movements but also (on the part) of those who, in order to serve thewhole world, were brought down from those higher and invisible spheres to these lower and visible ones, evenagainst their will...The hope of freedom is entertained by the whole of creation - of being liberated from thecorruption of slavery - when the sons of God, who either fell away or were scattered abroad, having fulfilledtheir duties in this world, shall be gathered into one.Exactly how did the Pagan philosophies of Pythagoras and Plato (who both were thoroughly Pagan andsubscribed to reincarnation) complement the beliefs of the Early Christian Fathers?The views of Pythagoras (582-507 B.C.) exist only in his biographies by Diogenes Laertius and Iamlichusrespectively; but the former quotes him as asserting that "he had received the memory of all his soul'stransmigrations as a gift from Mercury, along with the gift of recollecting what his own soul, and the souls of others, had experienced between death and rebirth."(It is important to respect the distinction that these worthies made between metempsychosis - the dilatorymigration of souls through sub-human shapes - and a series of progressive re-births in human form.)How the Early Church Suppressed Paganism and AstrologyWhile Supporting Reincarnationby C. Ravin, Esq.January 2000
 3Throughout 407, the news received at Rome grew worse almost day by day. Slowly but inexorably,Constantine III liberated all Gaul from both barbarians and the remnants of Honorius' administration. Displacedand desperate bands of would-be settlers from the north roamed northern Italy. Stilicho was forced to break off operations he had commenced in Illycrium against the remnants of Radagais' horde and so abandon his dreamsof a west-Roman Danube. The pleas from Alaric (still in Greece) took on a threatening note. By December thenow adult Honorius, surveying with Stilicho from the relative safety of Rome the chaos they had helped create,realized that he must do something positive to demonstrate his strength and effectiveness. The action he decidedupon was apparently trifling and futile, but in fact provocatively dangerous, inasmuch as it could only make himstill more enemies.To placate the Christians, he ordered that the Sybilline Books should be burned on Christmas Day. On theface of it, such an action would seem a small things beside all the insults already offered to the gods, butRutilius Namantianus, a highly-educated and sensitive Roman traditionalist, saw it as a symbolic act of murder,a proclamation of the coming death of old Rome. Many probably shared his view.In a bitter attack of the memory of Stilicho, "The traitor who was secret emperor", Namantianus latercompared burning the books with two similar symbolic murders from the mythological past: Althea's doomingto death her son Meleager by burning the firebrand upon which his life depended, and Scylla's destruction of herfather Nisus' kingdom by cutting his sacred hair (after which, the gods made both of them sea-birds). So to thiscontemporary Pagan, the deliberate destruction of the Oracles was an evil act, an ill-wishing the meaning of which could scarcely be overlooked in a world where omens might be seen in events far less fateful:"The Roman race then struggled to survive - Frenzy mingled with the worst of cruelty! - Fearing that there nowhad come what men had ever feared; the barbarian net weaving the death of latium..."Rome itself lying open to leather-clad auxiliaries, a slave before ever she grew withered - the traitor lying inwait with so many Gothic troops! Yet first he burned the treasure, the Sybilline Oracles -"It hurts to see Althea burn the sacred firebrand: to hear those birds named Nisus and Scylla scream - Stilichochoosing to destroy the fateful pledges of eternal rule..."Many shared Manantianus' opinion that all Rome's troubles lay at Stilicho's door. They would have beenhappier with the eastern Prefect Anthemius' anti-barbarian policies than they were with those of the westernadministration, although many of them would have scorned the Greek's devotion to the cause of Christianity. ToNamantianus, Stilicho was "the traitor" who, with his leather-clad auxiliaries, lay concealed till the momentshould come when he could destroy Rome - a moment he himself precipitated by burning the sacred booksguaranteeing Rome's sovereignty.Yet was it in fact Stilicho who ordered the burning of the Books? Roman gossip told Namantianus that it was,but although he may actually have given the order, it is probable that the inspiration came from Honoriushimself and his Christian advisers. Relations between the emperor and his prefect were probably alreadystrained.Stilicho's son, Eucherius, was a Pagan, and was widely suspected of having been involved in plots againstHonorius' Christian government. It may well be that by Christmas 407, Honorius felt that it was time to asserthimself. Only shortly afterwards, he promulgated new laws underscoring his determination to rule throughorthodox Christian administrators and to end the dangers of a Pagan revival: the first of them, issuedsimultaneously with the order to burn the oracles, barred Christian heretics from office, and made the bishops judges in these matters; another, dated 408, forbade "those antipathetic to the catholic sect" to serve as imperialguards; and a third, addressed to the Praetorian Prefect appointed after Stilicho's death, ordered the bishops tosee that no Pagan rites were celebrated anywhere, even in cemeteries, and suggested, by what it proscribed, that

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