Divine Inspiration 101

Be inspired! The time has come for a shift in human understanding. This shift will transform our lives into a wonderful, blissful adventure. This adventure can be promising; we can save ourselves and the environment around us. How, you might ask? The answer is through illumination. In this book, I want to share some of my own life stories thatalthough they seemed grim at the timebecame my greatest victories, molding my wisdom, my strengths and my spiritual understanding. I want to take you on a journey of discovery and enlightenment that arrives at empowerment and power. I want to share my personal growth and understanding with everyone pursuing a grander, more successful experience. My intention in this book is to offer specific keys as a tool for facing adversity and to help manifest a life of your dreams. This book also has insights on how to improve health and in some cases completely eradicate medical issues. Through insights, personal experiences and scientific findings, I hope to bring you to a higher state of consciousnessshedding new light on the importance of positive energy, and the many fabulous ways we can harness this energy to mold our environment. This book is for you if you want to see change, manifest miracles or to bring about a specific desire. Know that you are destined for greatness; you are destined to soar. It is your nature to achieve all things you put your mind to. You are an energy being that has powerful manifesting potential! Enjoy the lessons found in Divine Inspiration 101.

No author in the English canon seems more deserving of the epithet sublime than John Milton. Yet Milton's sublimity has long been dismissed as an invention of eighteenth-century criticism. The poet himself, the story goes, could hardly have had any notion of the sublime, a concept that only took shape in the decades after his death with the advent of philosophical aesthetics. Such a narrative, however, fails to account for the fact that Milton is one of the first writers in English to refer to Longinus, the author traditionally associated with the Ancient Greek treatise On the Sublime. This book argues that Milton did have an idea of the sublime--one that came to him from Longinus but also from a larger classical tradition that offered a pre-aesthetic predecessor to the aesthetic concept of the sublime. Thomas Vozar shows that Longinus was better known in early modern England than has been previously appreciated; that various notions of sublimity beyond that of Longinus would have been available to Milton and his contemporaries; and that such notions of the sublime were integral to Milton's rhetorical, scientific, and theological imagination. Additional material relating to the early modern reception of Longinus is provided in the appendices, which contain the first bibliographical study of copies of Longinus in English private libraries to 1674 and an edition of a newly discovered seventeenth-century English translation of Longinus. Far from being anachronistic, Milton's "abstracted sublimities" touch on almost every aspect of his thought, from rhetoric to politics, from science to theology. Making substantive contributions to literary scholarship, classical reception studies, and the history of ideas, Milton, Longinus, and the Sublime in the Seventeenth Century returns the sublime to its proper place at the forefront of Milton criticism, re-evaluates the diffusion of Longinian texts and concepts in early modern Europe, and records a crucial missing chapter in the history of the sublime.

Is Mormonism a Protestant denomination? This handbook details Mormon belief and reveals how it diverges significantly from Christian orthodoxy.

In this volume, Karin Krause examines conceptions of divine inspiration and authenticity in the religious literature and visual arts of Byzantium. During antiquity and the medieval era, “inspiration” encompassed a range of ideas regarding the divine contribution to the creation of holy texts, icons, and other material objects by human beings. Krause traces the origins of the notion of divine inspiration in the Jewish and polytheistic cultures of the ancient Mediterranean and Near Eastern worlds and their reception in Byzantine religious culture. Exploring how conceptions of authenticity are employed in Eastern Orthodox Christianity to claim religious authority, she analyzes texts in a range of genres, as well as images in different media, including manuscript illumination, icons, and mosaics. Her interdisciplinary study demonstrates the pivotal role that claims to the divine inspiration of religious literature and art played in the construction of Byzantine cultural identity.

Engaging feminist hermeneutics and philosophy in addition to more traditional methods of biblical study, Salty Wives, Spirited Mothers, and Savvy Widows demonstrates and celebrates the remarkable capability and ingenuity of several women in the Gospel of Luke. While recent studies have exposed women's limited opportunities for ministry in Luke, Scott Spencer pulls the pendulum back from a negative feminist-critical pole toward a more constructive center. Granting that Luke sends somewhat "mixed messages" about women's work and status as Jesus' disciples, Spencer analyzes such women as Mary, Elizabeth, Joanna, Martha and Mary, and the infamous yet intriguing wife of Lot -- whom Jesus exhorts his followers to "remember" -- as well as the unrelentingly persistent women characters in Jesus' parables.

This book is a much-needed scholarly intervention and postcolonial corrective that examines why and when and how misunderstandings of Chinese writing came about and showcases the long history of Chinese theories of language. 'Ideography' as such assumes extra-linguistic, trans-historical, universal 'ideas' which are an outgrowth of Platonism and thus unique to European history. Classical Chinese discourse assumes that language (and writing) is an arbitrary artifact invented by sages for specific reasons at specific times in history. Language by this definition is an ever-changing technology amenable to historical manipulation; language is not the House of Being, but rather a historically embedded social construct that encodes quotidian human intentions and nothing more. These are incommensurate epistemes, each with its own cultural milieu and historical context. By comparing these two traditions, this study historicizes and decolonializes popular notions about Chinese characters, exposing the Eurocentrism inherent in all theories of ideography. Ideography and Chinese Language Theory will be of significant interest to historians, sinologists, theorists, and scholars in other branches of the humanities.