[I had problems in doing this post - constrained to use another PC as the other is impossbile to use to work online....]
Above video - A video to introduce in a light way the argument: "transformers" - URL: http://youtu.be/ZhCtVq5iIa0
Above image - Masonic handshake between Hitler and Himmler? Probably a sign to the Association Frederick the Great, in order to send the message: "we are with you and we'll protect you from the church of Rome". Of course a deception, the necessary deception to hide - Jesuit-Hegelian dialectic - the stric subordination to the church of Rome the "Mother of all the Cornerstones" and her pagan 'saint' Peter, the patron of all the lodges.
A great deception, Masonry, they made believe you couldn't avoid to take part, in order to meet all the possible people? to get information? to be not 'out', no more or less like today with Facebook, Tweeter etc.?? A sort of UN before-the-times? Join it or remain marginalized?
"Scottish Rite History - The Scottish Rite had its beginning in France, when in 1754, the Chevalier de Bonneville established in Paris, a chapter of twenty-five so-called High Degrees which, including the three symbolic Degrees, these High Degrees were called the Rite of Perfection. In 1758 these Degrees were taken to Berlin and placed under a body called the Council of Emperors of the East and West, and in 1762 Frederick the Great of Prussia became the head of the Rite and promulgated what is known as the Constitution of 1762. In 1786 a reorganization took place in which eight Degrees were added to the twenty-if, and the name changed to the Ancient and Accepted Scottish Rite of Freemasonry. By this Constitution, Frederick resigned his authority as Grand Commander and provided that the government of the new system of Degrees should rest with a Council of each Nation, to be composed of nine Sovereign Grand Inspectors General of the Thirty-Third and last Degree of Freemasonry." - URL: http://www.stocktonscottishrite.org/about/history.htm
Above two images - "transformers", masonic version.
You can build of course even the David's star [the s.c. David's star isn't part of the ancient true Hebrew heritage, is a modern national symbol] but with the hypotenuse and not with the cathetus as the swastika. Like the Swastika all four squared corners are not perfectly joined together as in the Rome's church cross. They are 'no perfect' from the point of view of the Roman domination. So what does represent the masonic square?
But it simply represents a sector of the Roman Urbe, a squared quarter:
In Roman city planning, a decumanus was an east-west-oriented road in a Roman city, castra (military camp), or colonia. The main decumanus was the Decumanus Maximus, which normally connected the Porta Praetoria (in a military camp, closest to the enemy) to the Porta Decumana (away from the enemy).
This name comes from the fact that the via decumana or decimana (the tenth) separated the Tenth Cohort from the Ninth in the legionary encampment, in the same way as the via quintana separated the Fifth Cohort from the Sixth.
In the middle, or groma, the Decumanus Maximus crosses the perpendicular Cardo Maximus, the primary north-south road that was the usual main street. The Forum is normally located close to this intersection of the Decumanus Maximus and the Cardo Maximus.
The four Masonic squares symbolizes the universality (catholicism) organized having always Rome as "polar star/centre" of the coordination. Different dislocations, but always the same "center of gravity".
The cross, the cross of the Roman Catholic church, simply symbolizes the imperial, universal/catholic Rome who nails Jesus and the freedom and the salvation of the humans to her temporal power:
Above image - URL: http://gospelhelpsus.blogspot.it/2010/09/stations-of-cross.html
Above image - another representation to clarify the concept
Monday, April 16, 2012
Sunday, September 2, 2012
Sand, cornerstones and cardinals
I added these references a pair of hour later in order to re-fresh the points of 'protestantism' - really Christendom [I would abolish that ugly word "protestantism" which serves in a subtle way only Rome]. Salvation and Grace:
[Give a look also to: http://www.bible.com/bible/john.1.kjv ]
ProtestantismThe Protestant Christian perspective on salvation is that no one can merit the grace of God by performing rituals, good works, asceticism or meditation, because grace is the result of one's initiative without any regard whatsoever to any merit in the one towards whom the good is being initiated. To be forgiven and brought back into a personal relationship with God, it is not enough that the grace of God exists as potential solution. It must be claimed personally by the sinful person by their own initiative. The recognition of one’s sinful state, followed by a complete turning away from that sinful lifestyle and attitude, is called repentance. Repentance in the New Testament has a wider meaning than simply regretting the mistakes of the past. "When the Holy Spirit descended at Pentecost, repentance meant to be sorry for rejecting Jesus Christ as Savior,
According to Christian theologian Frank Stagg, salvation is rooted in the grace of God. "For bankrupt sinners with no ground of their own upon which to stand, with nothing of their own upon which to stand, with nothing of their own to hold up to God for [one's] reward, it is their only hope, but it is their sufficient hope.":80
According to the New Testament, this salvation is a gift from God that anyone may receive by exercising faith in Christ and repenting for their sin.
Some of the benefits of this salvation are that people become "new creations in Christ,"
In Christianity, the human problem is sin that causes suffering in this life but may lead to eternal suffering in the next life. According to Christian teachings, God is good, perfect, and just, and so sin by its nature prevents a right relationship with God and provokes God to anger at all humanity who consistently rebel against His law and commandments. Therefore, people who have not accepted salvation cannot enjoy the full benefits of knowing God in this life, such as peace and comfort in times of trouble. They also cannot spend eternity in God's presence, and will consequently suffer the eternal wrath of God's righteous punishment and judgement in a place called Hell.
Christianity claims to offer "good news," and this good news is that it is possible to be saved (attain salvation) from sin and the wrath of God's holy and righteous judgement. The solution, then, is salvation from sin, temporal suffering, and suffering under the eternal wrath of God.
According to Christianity, eternal life is not the annihilation of soul and personhood, but an embodied existence of perfect and eternal communion with God.[not in citation given]
In the Protestant view, Jesus took God's justice and wrath upon himself and was crushed in order to conquer death and bring into right standing with God, those who believe and repent.
Broadly speaking, Protestants hold to the five solas of the Reformation which declare that salvation is by faith alone in Christ alone through grace alone to the Glory of God alone as told in "Scripture" alone.
- Some Protestants understand this to mean that God saves solely by grace and that works follow as a necessary consequence of saving grace (see Lordship salvation).
- Others rigidly believe that salvation is accomplished by faith alone without any reference to works whatsoever, including the works that may follow salvation (see Free Grace theology).
- Still others believe that salvation is by faith alone but that salvation can be forfeited if it is not accompanied by continued faith and the works that naturally follow from it.
- Karl Barth notes a range of alternative themes: forensic (we are guilty of a crime, and Christ takes the punishment), financial (we are indebted to God, and Christ pays our debt) and cultic (Christ makes a sacrifice on our behalf). For various cultural reasons, the oldest themes (honor and sacrifice) prove to have more depth than the more modern ones (payment of a debt, punishment for a crime). But in all these alternatives, the understanding of atonement has the same structure. Human beings owe something to God that we cannot pay. Christ pays it on our behalf. Thus God remains both perfectly just (insisting on a penalty) and perfectly loving (paying the penalty himself). A great many Christians would define such a substitutionary view of the atonement as simply part of what orthodox Christians believe.Debates about how Christ saves us have tended to divide Protestants into conservatives who defended some form of substitutionary atonement theory and liberals who were more apt to accept a kind of moral influence theory. Both those approaches were about 900 years old. Recently, new accounts of Christ's salvific work have been introduced or reintroduced, and the debates have generally grown angrier, at least from the liberal side. Those who defended substitutionary atonement were always ready to dismiss their opponents as heretics; now some of their opponents complain that a focus on substitutionary atonement leads to violence against women and to child abuse.
— William C. Placher
CalvinismCalvinists are theologically conservative Protestant Christians whose foundational approach to Christian life and thought somewhat parallel those articulated by John Calvin, a French Protestant Reformer of the 16th century. They adhere to Lordship salvation. They believe in Predestination of the "elect" before the foundation of the world. All of the elect necessarily persevere in faith because God keeps them from falling away. Thus, the Calvinist system is called monergism because God alone acts to bring about salvation. Calvinists further understand the doctrines of salvation to include the five points of Calvinism, typically arranged to form the acrostic "TULIP." All five contrast sharply with Arminianism:
- Total Inability (Radical and Pervasive Depravity). Because of the fall, man is unable of himself to savingly believe the gospel. The sinner is dead, blind, and deaf to the things of God; his heart is deceitful and desperately corrupt. His will is not free, it is in bondage to his evil nature, therefore, he will not—indeed he cannot—choose good over evil in the spiritual realm. Consequently, it takes much more than the Spirit's assistance to bring a sinner to Christ—it takes regeneration by which the Spirit makes the sinner alive and gives him a new nature. Faith is not something man contributes to salvation but is itself a part of God's gift of salvation—it is God's gift to the sinner, not the sinner's gift to God.
- Unconditional (Sovereign, Divine) Election. God's choice of certain individuals unto salvation before the foundation of the world rested solely in His own sovereign will. His choice of particular sinners was not based on any foreseen response of obedience on their part, such as faith, repentance, etc. On the contrary, God gives faith and repentance to each individual whom He selected. These acts are the result, not the cause of God's choice. Election therefore was not determined by or conditioned upon any virtuous quality or act foreseen in man. Those whom God sovereignly elected He brings through the power of the Spirit to a willing acceptance of Christ. Thus God's choice of the sinner, not the sinner's choice of Christ, is the ultimate cause of salvation.
- Limited (Definite) Atonement (Particular Redemption). Christ's redeeming work was intended to save the elect only and actually secured salvation for them. His death was substitutionary endurance of the penalty of sin in the place of certain specified sinners. In addition to putting away the sins of His people, Christ's redemption secured everything necessary for their salvation, including faith which unites them to Him. The gift of faith is infallibly applied by the Spirit to all for whom Christ died, therefore guaranteeing their salvation.
- Irresistible (Effectual, Saving) Grace. In addition to the outward general call to salvation which is made to everyone who hears the gospel, the Holy Spirit extends to the elect a special inward call that inevitably brings them to salvation. The internal call (which is made only to the elect) cannot be rejected; it always results in conversion. By means of this special call the Spirit irresistibly draws sinners to Christ. He is not limited in His work of applying salvation by man's will, nor is He dependent upon man's cooperation for success. The Spirit graciously causes the elect sinner to cooperate, to believe, to repent, to come freely and willingly to Christ. God's grace, therefore, is invincible; it never fails to result in the salvation of those to whom it is extended.
- Perseverance (of God) with the Saints. All who are chosen by God, redeemed by Christ, and given faith by the Spirit are eternally saved. They are kept in faith by the power of Almighty God and thus persevere to the end.