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6,000 Years?

This is the heart of the problem; a lot of people think their own interpretation of Genesis is God's word. Some interpret it as a literal history, even though the text in Genesis 1 makes it clear that it is not.



Yes. A lot of people believe in a 6,000 year old Earth which holy scripture does not support or even suggest in any way, shape, or form. Then they interpret scripture according to such predetermined presumption.

Ignoring all scriptural statements which most obviously do support a young earth, which have been provided for you many times over by myself personally over the years, does not make them just magically disappear. They are there, along with genealogies and such which do support and or are highly suggestive of the same. On the other hand, I don't even have any opportunity to ignore any scripture you would or could provide suggesting your own deep time views, as you have not and cannot ever supply such scriptures. So be it.
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When Aquinas said that we know God by analogy what did he mean?

When Aquinas said that we know God by analogy what did he mean?


The Problem Aquinas Faced​

Aquinas knew two things had to be held together:
  1. God is utterly transcendent — infinite, simple, beyond human categories.
  2. We still need to speak about God — Scripture and theology use terms like “good,” “wise,” “just,” etc.
But how can finite human words describe an infinite God without either:
  • Equivocity (words mean totally different things, so we know nothing at all), or
  • Univocity (words mean exactly the same, so we reduce God to creaturely limits)?

Aquinas’ Solution: The Analogia Entis (Analogy of Being)

Aquinas proposes that we speak of God by analogy. This means:
  • Our words about God are neither identical nor completely unrelated to their human meaning.
  • They are proportional: a likeness that preserves both similarity and difference.

Two Main Modes of Analogy in Aquinas​

  1. Analogy of Attribution
    • A word primarily refers to one reality, but secondarily applies to another.
    • Example: “Healthy” — primarily said of a person, but also of food (because it causes health) or urine (because it indicates health).
    • Applied to God: When we say “God is good,” God is the source of all goodness — creatures are good by participation in Him.
  2. Analogy of Proportionality
    • Terms express a proportionate relationship, though not on the same level.
    • Example: “Sight” in the eye vs. “sight” in/of the intellect. Not the same, but proportionally similar.
    • Applied to God: God’s “wisdom” is not identical to human wisdom, but both signify a proportionate perfection — ours in a limited mode, His in an infinite mode.

Key Formula (Summa Theologiae I, q. 13)​

Aquinas writes:

That is:
  • When we say “God is good,” we don’t mean it exactly as when we say “this man is good.”
  • But we also don’t mean something completely unrelated.
  • We mean that the goodness found in creatures is a finite participation in God’s infinite goodness.

In Plain Terms​

When Aquinas says we know God by analogy, he means:
  • Human words are inadequate but not meaningless.
  • They point toward God truly, but always with a gap of transcendence.
  • Creaturely perfections (goodness, wisdom, love) exist in God as their infinite source, and we know them in Him by proportion.

How does this connect with modern thinkers (like Karl Barth, who rejected Aquinas’ analogy)?​

This is one of the big theological battles of the 20th century: the “analogy of being” (analogia entis) versus Barth’s insistence on revelation alone. Let’s break it down:​


1. Aquinas’ Analogy Recap​

  • We speak of God analogically: creaturely perfections (goodness, wisdom, being) exist in God as their infinite source.
  • Analogy safeguards both:
    • Similarity (our words really refer to God).
    • Difference (they never capture Him fully).
  • This allows for natural theology: knowing something of God through reason, nature, and being — not only revelation.

2. Karl Barth’s Rejection​

  • Barth (Protestant theologian, Church Dogmatics) famously called the analogia entis “the invention of the Antichrist.”
  • Why? He thought it implied that humans could climb to God by reason/nature, without grace or Christ.
  • For Barth:
    • God is wholly other (ganz anders).
    • We cannot reason from creation up to God.
    • The only bridge is God’s self-revelation in Jesus Christ (what he called the analogia fidei — analogy of faith).
  • For him, Aquinas’ position blurred the radical dependence on grace and revelation.

3. Catholic Response: Przywara and Others​

  • Erich Przywara (1930s) revived Aquinas’ analogy and deepened it into the “ever greater dissimilarity” formula:
  • This became central at Vatican II (Dei Verbum hints at it).
  • Catholic theology sees analogy as protecting transcendence and real knowledge — avoiding both rationalism and fideism.

4. Later Developments​

  • Hans Urs von Balthasar: Tried to bridge Barth and Przywara — he was Barth’s friend, even dedicated books to him, while defending the analogy.
  • Modern Protestant theology: Some have softened Barth’s stance, recognizing that creation does testify to God, but always through the lens of revelation.
  • Contemporary Catholic thought: Still treats the analogia entis as fundamental for natural theology and interfaith philosophy.

✦ Synthesis​

  • Aquinas: Analogy = creatures participate in God, so language about Him is possible.
  • Barth: Analogy = prideful illusion; only Christ and revelation give access to God.
  • Przywara / Balthasar: Tried to show analogy isn’t rationalism, but a tension of similarity/dissimilarity that keeps grace central.
So much human driven theology. His Holy Spirt is direct access to all of this. The forest is rather thick in your post. Lets bring in some light or living waters perhaps?
Be blessed.
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How do Catholics try to explain the Glories of Mary to a protestant?

I believe much of our reverence of the Virgin Mary originated from the Jewish praises given to the martyred mother, her 7 sons, & Eleazar the priest. These are in 2 Maccabees 7 & the long memorial writing of 4th Maccabees.


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There’s a Giant Flaw in Human History

Yes and I mentioned how despite the claim that this is old news and the narrative is more open to alternative ideas in reality its not. By the fact that the same basis that originally created the narrative is still being pushed to destinguish the mere suggestion of alternative ideas before they are investigated.

A similar thing is happening in evolution where alternative evidence and ideas are being claimed as already incorporated into the changing synthesis. While at the same time in reality still basically pushing the same old ideas in practice. Or in dismissing alternative explanations. The same with physics. Any alternative ontology beyond the material one is automatically regarded as psudoscience.

The same thing when people automatically say this is about creationism or conspiracy theories. In practice the language and narrative is still basically the same. Thats understandable. Because ultimately this is about two different worldviews on reality. Those who do not believe in a non material ontology will always regard any alternative as Woo and the language will reflect this.

They will say the allow for alternative ideas so long as they fit the worldview. As soon as you get into it then its a matter of belief and not science. But still those with a material ontology will use that to dismiss alternative views as though holding the more truthful position.

I did not make any personal comments on the OP. JUst asked what others thought. The idea of it being or inviting conspiracy was implied by others. That opened the gate. Instead of perhaps 'what did the video mean by X or Y'. Or is the author pushing conspiracies. That opens up to investigation rather than pushing a personal view of what it represented.

But then I am not really too worried that this happened as I know it is something that will come up sooner or later. Just not as soon as I thought. Perhaps I was not prepared enough and could have directed things better.

But I know I certainly was not intending the level of how the thread exploded into conspiracies lol. Like I said within days it was full of comments for many people. In some ways you are right in that we already have the weight of past conspiracies causing people to be very skeptical. But still that is no reason to assume.

No this is a general simple and reasonable common sense statement. Nothing in that is controversial. It is a well recognised and common general view. I gave no specific as to aliens, creationism, magic ect.

Look what I said, the possibility that human knowledge was more advanced in our history that we realised or gave credit for. That the amazing works we see may be evidence for this.

Nothing in that speaks conspiracy itself. I have not injected into that space aliens or creationism and in fact have tried to ground it in ideas like Indigenous knowledge which is a well recognised alternative knowledge. Or in the specific examples of advanced knowledge and tech.

I don't think its a straight forward as your rendition. For example GT was mentioned as an anomely in the historical records relatively recent in mainstream circles. Its not necessarily when these sites are discovered but the accumulative evidence which may cause the existing perspectives on the evidence to create a new hypothesis. Like any science.

That this issue of alternative histories is coming up generally in society more today than ever is itself part of the changing view of human history. That we have more access to alternative views of knowledge is what is fueling people to question the narratives of human knowledge and history.

This is a far bigger issue as far as the epistemics and metaphysics are concerned I think.

This article was written only 2 years ago speaking of the mainstream or establish historical view and its not from a religious or conspiracy site.
The civilisation myth: How new discoveries are rewriting human history

Ok I will have to go back and find this and respond. Ok fair enough, you see the word 'mainstream' as code for conspiracy. I don't. I see it as a common term used in many applications that is well acceptable.

As far as mentioning megaliths and lost civilizations I am not sure I meant it as you would have seen this. When we talk about past knowledge and tech one of the most obvious ways to test this is with the only real visible and most obvious way that is left on the ground.

Its like a self fullfilling follow on evidence. If you want to show there was advanced knowledge then the only thing science can check is the empiricle evidence. Which just happens to be what we can see which has lasted through time (the megaliths and hard stone evidence).

But then thanks to modern tech we can now find other ways such as Lidar and GPR ect which is also revealing some surprising finds Or the engineering tests on these objects.

As I mentioned the topic of specific examples in the ground and especially Egyptian is a natural follow on to claiming there was some sort of advanced knowledge in the past. I am not surpised. But the same kind of signatures are seen all over the world.

Its the accumulation of all these out of place evidence that is fueling the speculation that there was some sort of advanced society that achieved a great level of tech and knowledge that is hard to explain with the conventional narratives. Even the updated ones.

Yes and I mentioned that despite this its still an overall worldview. I mentioned how in recent years despite the recognition that GT is old news that it had become in the mainstream again. Perhaps due to a rise in other discoveries and the recent work on astronomy on the glyphs. The same old worldviews were being mentioned again as recent as 10 years ago or less.

In fact here is an article from 2 years ago talking about how discoveries like GT are causing mainstream views on our history to change. I think perhaps now it has moved beyond realising that our history is throwing up some anomelies in the narrative. Its now becoming a matter of metaphysics and not the evidence. The accumulative evidence is causing people to question knowledge itself.

Yes that was not even in my mind lol. In fact why would I be suggesting a longer history for human knowledge that stretches back 100s of 1,00s of years lol. There goes the 6 or 7,000 year old creationist entire belief lol. But I get the connection as once again words have more than one meaning depending on the perspective and the year 6,000 seems to come with a lot of baggage.

Lol. Maybe this is true. Though I did not intend that. Like I said I have come to realise that discussing such topics is near impossible unless I guess there was some formal debate and conditions.

Anyway. I stayed right away from Atlantis and all that. You or someone else brought that in. Still I don't care as like you said it may be inevitable. But I did destinguish that all these ideas, stories and legends are loosely based on some true event and then elaborated. So I acknowledged the destinction and was not promoting conspiracies.

Thats really part of the problem. To be able to discuss even conspiracies to not them out and see what is fake and what may have some basis. I think that is the real problem, the fact that theres no way to formerly referee how the evidence is established without all the conflation.

Fair enough and this was a natural part of a thread like this. In some ways I wish that we could even go into this in more detail to see whether theres any basis. Not for some magical city. But that there was some great city that was perhaps the pinnacle of the great megaliths we see and then something happened that it disappeared in a relatively short time.

Usually this is how these legends are evolved. It would be interesting to see if there is any evidence for this on the ground. But unfortunately I feel that it would be hard once again without some formal way of establishing the rules of epistemics. As even clear evidence can be conflated.

Why, though. What is it about misdated megaliths that make it not a possibility. Remembering that sometimes its the accumulation of evidence ie we know pharoahs usurped or repurposed old stuff, we have evdience of it, we see the difference in signatures in that the clear signatures old the old stuff looks more or less the exact same as some of the stuff being claimed as new stuff.

Its not to say that this specific works is old or new. But to say 'hey wait a minute lets not be so fast in attributing this to the new and lets do some further investigation. Its the inistence no matter what that whatever is found at a new site or stamped with a name is the result of that site or name.

You percieved I was trying to sneak in some pseudo-history. My language does not speak of promoting any conspiracy. In fact twice bitten 10 times shy. I know what that does to a thread lol. Thats the worst thing I could do if I wanted to get to the bottom of things and be taken seriously.

To a desgree I agree that these types of topics are rife with conflations and its easy to slip into on both sides. Perhaps this is the nature of such threads. But its fun anyway lol.

As I mentioned earlier in some ways that we are now discussing the epistemics, perspectives of how we each see what has been said is itself on topic of the OP. Because this is philsophy and metaphysics. How the evidence is seen, what is evidence and conspiracy.
You have mentioned the word conspiracy in your post 12 times in the context of if being inapplicable to the information you supplied, blissfully unaware you are the source of the conspiracy theories.
People who engage in conspiracy theories ignore the evidence which contradicts the conspiracy or distort the evidence so it fits their worldview.

Your conspiracy theory is Ramesses II forged Old Kingdom statues and monuments as proof the New Kingdom pharaohs couldn’t produce the same standards. The evidence however which you chose to ignore was a sizeable percentage of his works were original and the main victim of his forgeries was the 18th dynasty pharaoh Amenhotep III who lived 200 years beforehand and was clearly not an Old Kingdom pharaoh.

An example of distorting the evidence is the find of a 6th dynasty granite obelisk which is considerably smaller and cruder than the 18th dynasty obelisks which you claim could only have been produced in the Old Kingdom.
Why does the archaeological evidence show the opposite; shouldn’t the 6th dynasty granite obelisk have been of a similar standard to those attributed to Hatshepsut, Thutmose III and Ramesses II as they no longer possessed the technology of producing larger and more refined obelisks?
The other question which arises how did Hatshepsut, Thutmose III and Ramesses II lacking this unknown technology and relying solely on Bronze Age chisels were able to erase the cartouche of the Old Kingdom pharaoh, carve their own and leave no evidence of tampering which according to your logic should have been impossible?

Then there is your statement which is a rare example of consistency, the golden age of pyramid building lasted for around 80 years. The 6th dynasty pyramids were constructed at least 200 years after the Great Pyramid and vastly inferior in both size and quality. The pyramid cores were no longer composed of cut limestone blocks but limestone chips, sand and rubble held together by a gypsum and lime mortar.
If they could cut and figure granite in the 6th dynasty to a standard unobtainable in the 18th dynasty, why did they cease cutting limestone blocks for their pyramid cores which would have been considerably easier?

You are clearly a candidate for the Dunning Kruger effect, you can boast about arguing logically but the reality is there are gaping holes in your logic a truck can be driven through.
Your so called logic which is based on conspiracy theories does not stand up to scrutiny when compared to the archaeological evidence.
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Trump Angry at Smithsonian, for Depicting Slavery as Bad

Hopefully, no one here. But into the 1990s, one prominent YEC was saying that it was God's doing, as some races were by nature, slaves.
Never heard such. Please do provide these statements. After which perhaps we may take a close look at the connections between the theory of Evolution and support for or of racist tendencies.
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Trump Angry at Smithsonian, for Depicting Slavery as Bad

The Declaration of Independence has nothing at all to say about slavery.
It does not surprise me, that you cannot see the major deterring implications against slavery implied within the first couple of paragraphs of the document.
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The Return of My Ex Nihilo Challenge

Now we're getting somewhere.

What put the orbit of the earth into an elliptical orbit from a perfect circular orbit?
With my limited understanding of astrophysics, I don't believe it's possible for any celestial body to have a "perfect circular orbit". The Earth itself is in a helical motion as the sun pulls it through space. The same with the moon as it's pulled through space by the earth.
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Trump Angry at Smithsonian, for Depicting Slavery as Bad


Oh yea, the NY Times is where we can all get the unbiased truth.

Don't see any of those. Must be like those cancer-causing windmills, um? But if I'm wrong, link to the evidence of people saying all Americans support slavery. What do you have?

Quote below from link above.

The 1619 Project is a long-form journalistichistoriographical work that takes a critical view of traditionally revered figures and events in American history, including the Patriots in the American Revolution, the Founding Fathers, along with Abraham Lincoln and the Union during the Civil War. It was developed by Nikole Hannah-Jones, writers from The New York Times, and The New York Times Magazine. It focused on subjects of slavery and the founding of the United States, taking its name from the year that the first enslaved Africans arrived to colonial Virginia.[5] The first publication from the project was in The New York Times Magazine of August 2019. The project developed an educational curriculum, supported by the Pulitzer Center, later accompanied by a broadsheet article, live events, and a podcast. "The 1619 Project: A New Origin Story" is a book-length anthology of essays and poetry that further develops the project's ideas.

The project has become a leading subject of the American history wars,[8] receiving criticism from historians, both from the political left and the right, who question its historical accuracy. In a letter published in The New York Times in December 2019, historians Gordon S. Wood, James M. McPherson, Sean Wilentz, Victoria E. Bynum, and James Oakes applauded "all efforts to address the enduring centrality of slavery and racism to our history" and deemed the project a "praiseworthy and urgent public service," but expressed "strong reservations" about some "important aspects" of the project and requested factual corrections. These scholars denied the project's claim that slavery was essential to the beginning of the American Revolution. In response, Jake Silverstein, the editor of The New York Times Magazine, defended The 1619 Project and refused to issue corrections. On May 4, 2020, the Pulitzer Prize board announced that it was awarding the 2020 Pulitzer Prize for Commentary to Hannah-Jones for her introductory essay.........................

The following link provides a whole bunch more NY Times rubbish revisionist history for you and yours.



Just a couple examples of overemphasis upon slavery and revised history among others, which the left likes to push. Along with their non stop race bated divisive tactics.

Of course the Founders were mostly Christians, with some deists, Jewish believers, and some "free-thinkers." None of them wanted a system based on Christian, much less Protestant belief.

Because experience witnesseth that ecclesiastical establishments, instead of maintaining the purity and efficacy of Religion, have had a contrary operation. During almost fifteen centuries has the legal establishment of Christianity been on trial. What have been its fruits? More or less in all places, pride and indolence in the Clergy, ignorance and servility in the laity, in both, superstition, bigotry and persecution....Because it will destroy that moderation and harmony which the forbearance of our laws to intermeddle with Religion has produced among its several sects. Torrents of blood have been spilt in the old world, by vain attempts of the secular arm, to extinguish Religious discord, by proscribing all difference in Religious opinion. Time has at length revealed the true remedy. Every relaxation of narrow and rigorous policy, wherever it has been tried, has been found to assuage the disease. The American Theatre has exhibited proofs that equal and compleat liberty, if it does not wholly eradicate it, sufficiently destroys its malignant influence on the health and prosperity of the State.9 If with the salutary effects of this system under our own eyes, we begin to contract the bounds of Religious freedom, we know no name that will too severely reproach our folly...
James Madison, Against Religious Assessments

Where the preamble declares, that coercion is a departure from the plan of the holy author of our religion, an amendment was proposed, by inserting the word "Jesus Christ," so that it should read, "a departure from the plan of Jesus Christ, the holy author of our religion;" the insertion was rejected by a great majority, in proof that they meant to comprehend, within the mantle of its protection, the Jew and the Gentile, the Christian and Mahometan, the Hindoo, and Infidel of every denomination.
Thomas Jefferson, Autobiography

Emphasis in the following quote is mine.
The colonists, including their philosohy in their religion, as the people up to that time had always done, were neither skeptics nor sensualilsts, but Christains. The school that bows to the senses as the sole inerpreter of truth had little share in colonizing our America. The colonists from Main to Carolina, the adventurous companies of Smith, the proscribed Puritans that freighted the fleet of Winthrop, the Quaker outlaws that fled from jails with a Newgate prisoner as their sovereign-all had faith in God and in the soul. The system which had been revealed in Judea-the system which combines and perfects the symbolic wisdom of the Orient and the reflective genius of Greece- the system, conforming to reason, yet kindling enthusiasm; always hastening reform, yet always conservative; proclaiming absolute equality among men, yet not suddenly abolishing the unequal institutions of society; guaranteeing absolute freedom, yet invoking the inexorable restrictions of duty; in the highest degree theoretical, and yet in the highest degree practical; awakening the inner man to a consciousness of his destiny, and yet adapted with exact harmony to the outward world; at once divine and human-this system was professed in every part of our widely extended country, and cradled our freedom.

Our fathers were not only Christains; they were, even in Maryland by a vast majority, elsehwere almost unanimously, Protestants. Now the Protestant reformation, considered in its largest influence on politics, was the awakening of the common people to freedom of mind.

During the decline of the Roman empire, the opressed invoked the power of Christianity to resist the supremacy of brute force; and the merciful priest assumed the office of protector. The tribunes of Rome, appointed by the people, had been declared inviolable by the popular vote; the new tribunes of humanity, deriving their office from religion, and ordained by religion to a still more venerable sanctity, defended the poor man's house against lust by the sacrament of marriage; restrained arbitrary passion by a menace of the misery due to sin unrepented of and unatoned; and taught respect for the race by sprinkling every new-born child with the water of life, confirming every youth, bearing the oil of consolation to every death-bed, and sharing freely with every human being the consecrated emblem of God present with man.

But from protectors priests grew to be usurpers. Expressing all moral truth by the mysteries of symbols, and reserving to themselves the administration of seven sacraments, they claimed a monopoly of thought and exercised an absolute spiritual dominion. Human bondage was strongly riveted; for they had fastened it on the affections, the understanding, and the reason. Ordaining thier own successors, they ruled human destiny at birth, on entering active life, at marriage, when frailty breathed its confession, when faith aspired to communion with God, and at death. (History of the United States, Bancroft Vol. 1.)​

Emphasis in the following quote is mine.

American Independence was Achieved Upon the Principles of Christianity
John Adams

Without wishing to damp the Ardor of curiosity, or influence the freedom of inquiry, I will hazard a prediction, that after the most industrious and impartial Researches, the longest liver of you all, will find no Principles, Institutions, or Systems of Education, more fit, IN GENERAL to be transmitted to your Posterity, than those you have received from you[r] Ancestors.

Who composed that Army of fine young Fellows that was then before my Eyes? There were among them, Roman Catholicks, English Episcopalians, Scotch and American Presbyterians, Methodists, Moravians, Anababtists, German Lutherans, German Calvinists Universalists, Arians, Priestleyans, Socinians, Independents, Congregationalists, Horse Protestants and House Protestants, Deists and Atheists; and "Protestans qui ne croyent rien ["Protestants who believe nothing"]." Very few however of several of these Species. Nevertheless all Educated in the general Principles of Christianity: and the general Principles of English and American Liberty.

Could my Answer be understood, by any candid Reader or Hearer, to recommend, to all the others, the general Principles, Institutions or Systems of Education of the Roman Catholicks? Or those of the Quakers? Or those of the Presbyterians? Or those of the Menonists? Or those of the Methodists? or those of the Moravians? Or those of the Universalists? or those of the Philosophers? No.

The general Principles, on which the Fathers Atchieved Independence, were the only Principles in which that beautiful Assembly of young Gentlemen could Unite, and these Principles only could be intended by them in their Address, or by me in my Answer. And what were these general Principles? I answer, the general Principles of Christianity, in which all those Sects were united: And the general Principles of English and American Liberty, in which all those young Men United, and which had United all Parties in America, in Majorities sufficient to assert and maintain her Independence.

Now I will avow, that I then believed, and now believe, that those general Principles of Christianity, are as eternal and immutable, as the Existence and Attributes of God; and that those Principles of Liberty, are as unalterable as human Nature and our terrestrial, mundane System. I could therefore safely say, consistently with all my then and present Information, that I believed they would never make Discoveries in contradiction to these general Principles. In favour of these general Principles in Phylosophy, Religion and Government, I could fill Sheets of quotations from Frederick of Prussia, from Hume, Gibbon, Bolingbroke, Reausseau and Voltaire, as well as Neuton and Locke: not to mention thousands of Divines and Philosophers of inferiour Fame.

Source: John Adams to Thomas Jefferson, June 28th, 1813, from Quincy. The Adams-Jefferson Letters: The
Complete Correspondence Between Thomas Jefferson and Abigail and John Adams, edited by Lester J. Cappon,

1988, the University of North Carolina Press, Chapel Hill, NC, pp. 338-340.
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How do Catholics try to explain the Glories of Mary to a protestant?

Why, yes.
do you ask other fellow Christians to pray for you?

I fail to see how that is different.
And that means that the Holy Spirit is. not just sitting. around and HE has many. things to do and I am doing a study

on what. the Holy. Sprit does as we are indwell by the God Head. !!

dan p
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How do Catholics try to explain the Glories of Mary to a protestant?

Per the book of revelation 5:8 and the writings of the Church fathers, those in heaven are very much alive in Christ and can pray for us.

Our God is a God of the living.
And I do not see that Rev 5:8 in any way is speaking to the BODY. of Christ and I say no ,'

And where is verse That anyone has ACENDED. TO HEAVEN and that would call for a Resecrrection and John 3:13 Says the

that NO MAN. has ascended up. to heaven , but HE that came down from. heaven even the Son of man. which is in heaven !!

dan p
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Would ai be a witness to the second coming?

Some say it is proof of flat earth, but I don't see it that way. Jesus has the capability of making Himself seen anywhere on earth. I take it at face value, that all people alive will see His coming, because He deems it so.
Well, of course we believe God when He says something. But what did He actually mean, that everybody on earth simultaneously see a single man come down from heaven? I don't think so.

The Bible indicates we can see the coming of Divine judgment when history experiences a catastrophic judgment that impacts the whole earth. Maybe that is what is meant?

God could certainly turn the earth into a pancake, but I don't think He will flatten the earth at any time. ;)
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A conversation about unity.

A question no one has raised is the issue of so called 'Apostolic succession' as if it is a requirement for authenticity - when Paul was called and established with no laying-on of hands.

We note that human agent commanded to restore him from blindness, and lead him to baptism was called to Ananias, and described as a disciple not an Apostle.

We know that God can raise up believers from the very stones (Luke 3) likewise Apostles as He did with Paul.
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WHAT DOE PAUL MEAN IN. ROM. 16:25 ??

And I an sure that all that cause trouble will pay and Paul even had to contend with.. one who said

that the resurrection had already passed !!

dan p
The enemy was in Paul's own mind and body. Romans 7, 2 Cor. 12:7, Gal. 4:14

Yet we know he was in Truth because he exposed it openly. Slaves of sin can't do thàt because the liar and deceiver is still in control
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The Conjunction of Opposites

Jung: Quid pro quo, Father. You want to peer into my collective unconscious? Tell me first—what haunts the corridors of your own intellect? That moment when you gazed upon the divine and declared all your writings as straw. What did you see that silenced the Summa?

Aquinas: Bold, psychologist. Very well. It was a vision, not of words, but of essence—God as the unmoved Mover, pure act, beyond the quibbles of essence and existence. My tomes became chaff in the wind of eternity. Now, your turn. You speak of archetypes, these primordial images bubbling from the depths. Are they not echoes of the Forms, or perhaps the angels themselves, intermediaries between God and man?

Jung: Echoes? They are the architects of the psyche, Thomas—universal patterns etched into every soul, shaping myths, dreams, religions. Your angels might be one such archetype: messengers from the unconscious, not heaven. But tell me, quid pro quo—what terrors did you face in reconciling the pagan philosopher with your Christian God? Did doubt ever creep in, like a shadow self, whispering that the Prime Mover might not be your Yahweh?

Aquinas: Doubt? The intellect seeks truth as the will seeks good. Aristotle's errors were veils, lifted by grace. No shadow self, but the light of faith illuminating reason. Yet you, Jung, posit a collective unconscious—a sea of inherited memories. Is this not akin to original sin, a shared wound in humanity's soul? Or do you deny the Fall, seeing it as mere myth?

Jung: Myth? Myths are the language of the soul, more real than your scholastic distinctions. Original sin could be the archetype of the wounded healer—the expulsion from Eden as the birth of consciousness from blissful ignorance. But quid pro quo, Saint Thomas. In your visions of heaven, did you ever encounter the anima—the feminine soul within the man? Or was your God too patriarchal, suppressing the Sophia that whispers wisdom?

Aquinas: Sophia is divine Wisdom, personified in Christ, not some inner siren. But your anima intrigues—perhaps a reflection of Mary, the mediatrix of graces. Suppress? No, integrate, as I did faith and reason. Now, reveal: your shadow, this dark side you claim we all harbor. Is it the devil incarnate, or merely untamed passion? How does one confront it without falling into heresy?

Jung: The shadow is the unlived life, Thomas—the parts we deny, projecting onto others as evil. Your devil might be humanity's collective shadow, externalized in theology. To confront it? Integration, not exorcism. Face it in dreams, in active imagination. But tell me, quid pro quo—what would you ask of your own shadow if it appeared before you? That corpulent friar wrestling with the temptations of the flesh, or the intellect's pride?

Aquinas: Pride? The sin of angels. If my shadow appeared, I would question it as I did the philosophers: What truth do you hide? For even darkness serves the greater light. Your methods sound like alchemy—transmuting base metals of the psyche into gold. Is God the philosopher's stone in your system, or merely a symbol?

Jung: God as archetype—the Self, the mandala of wholeness. Not your personal deity, but the unifying force in the psyche. Alchemy was the precursor to psychology, turning inner lead to spiritual gold. But quid pro quo ends here, Thomas. You've given me a feast for thought; take this: The soul is not just immortal—it's infinite, a microcosm of the cosmos, where your angels dance with my archetypes in eternal dialogue.

Aquinas: Then let us continue this dance, Dr. Jung. For in seeking, we find not answers, but deeper questions.

Jung: Quid pro quo: You've integrated faith and reason like a master builder. But what of the alchemists you dismissed as heretics? Their transmutations—were they not shadows of your own eucharistic mysteries, turning bread into divine substance?

Aquinas: Alchemists chased illusions, mistaking matter for spirit. The Eucharist is no metaphor, but real presence—substance changed while accidents remain. Yet your psychology alchemizes the soul itself. Tell me, does this process heal, or merely delude? Is the Self you pursue God, or a golden calf forged in the fires of ego?

Jung: Healing comes from integration, not suppression. The Self is the God-image within, not your transcendent Other. But delusion? Ah, that's the risk of any quest. Quid pro quo, Father: In your Summa, you argue for God's existence through five ways. Which one whispers doubt in the quiet hours? The unmoved Mover, perhaps, who might as well be the impersonal force of nature, devoid of your loving Trinity?

Aquinas: Doubt is the forge of faith; it tempers belief. The ways are demonstrations, not whispers—motion, causation, necessity, degrees, design—all pointing to the First Cause. Nature's force? Mere secondary causation, animated by the Prime. But you, Jung, with your synchronicity—meaningful coincidences without cause. Is this not providence in secular guise, or chaos masquerading as order?

Jung: Synchronicity bridges the psyche and the world, acausal yet meaningful, like your miracles but without divine intervention. It's the universe winking at the soul. Quid pro quo: Your celibacy, Thomas—the denial of the body for the spirit. Did the anima ever rebel, appearing in dreams as temptress or muse? Or did you sublimate her into your devotion to the Virgin?

Aquinas: The body is the soul's instrument, not its prison. Celibacy frees the intellect for higher unions. Dreams? They are sense impressions reordered by reason, not sirens from the depths. Yet your anima as inner woman—perhaps a dim reflection of Eve redeemed, or Wisdom calling in the streets. Now, confront this: Your mandala, the circle of wholeness. Is it not the wheel of samsara, trapping souls in cycles, or does it echo the eternal return to God?

Jung: The mandala is the psyche's compass, guiding through chaos to center. Not entrapment, but liberation from one-sidedness. Your heaven might be the ultimate mandala—hierarchies of angels orbiting the divine. But quid pro quo: What if your vision at Mass, that mystical ecstasy, was not God but the eruption of the unconscious? A peak experience, as I'd call it, dissolving the ego in archetypal flood.

Aquinas: Blasphemy or insight? The vision was grace, not eruption—union with the Infinite, where words fail. If your unconscious holds such power, then perhaps it is the soul's antechamber to God. But tell me of your Red Book, those visions you chronicled. Were they divine inspirations, or dialogues with demons? Did Philemon, your spirit guide, bear wings like Gabriel?

Jung: Philemon was an archetype, a wiser self emerging from the depths—not demon, but daimon, in the ancient sense. The Red Book was my confrontation with the unconscious, a voluntary madness to find sanity. Quid pro quo ends not yet, Thomas. In your era, heresy burned at the stake. What modern heresy haunts you now? Freud's id, perhaps, reducing soul to sex drive?

Aquinas: Heresy is error persisted in willfully. Freud's drives are passions unchecked, but the soul transcends them through virtue. Yet your collective unconscious might house the virtues themselves—innate potentials for good. One last exchange: If we met in the afterlife, would your archetypes bow to my angels, or merge in some grand synthesis?

Jung: Synthesis, always synthesis—that's the alchemical wedding. Angels and archetypes dancing in the great mandala of existence. Until then, Thomas, keep questioning. The soul thrives on it.

Aquinas: As does the mind. Farewell, seeker of shadows. May light find you.

[The chamber fades, echoes of their words lingering like incense, bridging centuries in an unending pursuit of truth.]
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The Conjunction of Opposites

Jung (quiet, conspiratorial):
You once wrote, “To one who has faith, no explanation is necessary. To one without faith, no explanation is possible.” Faith as fortress. But tell me, Thomas—what happens when the fortress becomes a prison?

Aquinas (measured):
A prison is a place of confinement. Faith liberates; it is the opening of the soul to God.

Jung (leaning in, whisper):
Or the shutting out of the soul’s own voices. Those saints you praise—how many heard the Devil in their dreams, saw visions of lust and terror? They were not liberated. They were haunted.

Aquinas (voice steady, but firmer now):
Haunting is the trick of the Enemy. Discernment is the remedy. We test the spirits. We do not surrender to them.

Jung (smiling, dangerous):
And yet you see—they still came. Archetypes battering at the gates. The anima in her seductions. The shadow in its rage. Even your Christ, Thomas—He is an archetype: the Self, wholeness, the union of opposites.

Aquinas (sitting straighter, eyes narrowing):
Christ is not symbol. Christ is Truth incarnate. You mistake psychological pattern for divine person.

Jung (voice rising, with a predator’s relish):
No—you mistake divine person for psychological pattern denied. You place Him on an unreachable throne, and forget that He bleeds in the human psyche, torn between heaven and hell.

Jung leans back, savoring the moment. Aquinas’ lips press thin, but his gaze does not falter.


Aquinas (soft, deliberate):
Your analysis is clever, Doctor. But cleverness is not wisdom. You probe the shadows and call it depth. I see beyond shadow and light—to Being itself, where opposites dissolve.

Jung (snaps his fingers, almost gleeful):
Dissolve? No, Thomas. They must be borne. Held together until they transfigure the soul. That is the crucifixion within. Not erased, not dismissed—endured.

Aquinas (a flicker of heat in his voice):
Then you crucify yourself endlessly, without resurrection.

Jung (smiles, low and taunting):
Better crucified in truth than resurrected in denial.


They stare at each other. A long pause. The chamber feels colder.


Aquinas (leaning slightly forward, voice like iron):
You circle like a wolf around the sheepfold, Doctor. But wolves forget—the Shepherd is not absent. He comes with rod and staff.

Jung (chuckles, shaking his head):
And still the wolf lives in the fold, Thomas. In every heart. You would banish him with syllogisms. I would teach men to face him. To learn what he guards.
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