✪ See woman - Jesus of mother.
✪ See woman - gunai. "The vocative form (γύναι) conveys a sense of endearment: ‘dear woman.’" -- Allan T. Loder, The Vocative of Gunai, [https://vimeo.com/551543642.]
✪ ". . . rabbinic commentators interpreted the time of trouble (Dan. 12:1) as a future eschatological time equivalent with the period known as the châvalim (birth pangs), or chevlo shel mashiach (birth pangs of the Messiah). This term expresses the idea that Israel, like a mother, was to bring forth the Messiah through the labor pains of childbirth." J. Randall Price, Eschatology, Jewish, Ref-0114, 103-106, p. 104.
✪ ". . . she may find herself in roles that put some men in a subordinate role to her. Without passing any judgment on the appropriateness of any of these roles one thinks of the following possible instances: Prime Minister and her counsellors and advisors. Principal and the teachers in her school. College teacher and her students. Bus driver and her passengers. Bookstore manager and her clerks and stock help. Staff doctor and her interns. Lawyer and her aides. Judge and the court personnel. Police officer and citizens in her precinct. Legislator and her assistants. T.V. newscaster and her editors. Counsellor and her clients. One or more of these roles might stretch appropriate expressions of femininity beyond the breaking point. . . . it is simply impossible that from time to time a woman not be put in a position of influencing or guiding men. For example, a housewife in her backyard may be asked by a man how to get to the freeway. At that point she is giving a kind of leadership. She has superior knowledge that the man needs and he submits himself to her guidance. But we all know that there is a way for that housewife to direct the man that neither of them feels their mature femininity or masculinity compromised. It is not a contradiction to speak of certain kinds of influence coming from women to men in ways that affirm the responsibility of men to provide a pattern of strength and initiative. But as I said earlier, there are roles that strain the personhood of man and woman too far to be appropriate, productive and healthy for the overall structure of home and society. Some roles would involve kinds of leadership and expectations of authority and forms of strength as to make it unfitting for a woman to fill the role. . . . Praying women exert far more power in this world than all political leaders put together. This kind of powerful influence is compounded immensely when one considers the degree to which the world is shaped and guided by the effects of how men and women are formed by their mothers. This influence is perhaps more effective than all the leadership of men put together. . . . So the question should be put: what kind of influence would be inappropriate for mature women to exercise toward men? It would be hopeless to try to define this on a case-by-case basis. There are thousands of different jobs in the church and in the world with an innumerable variety of relationships between men and women. More appropriate than a black-and-white list of “man's work” and “woman's work” is a set of criteria to help a woman think through whether the responsibilities of any given job allow her to uphold God's created order of mature masculinity and femininity. Here is one possible set of criteria. All acts of influence and guidance can be described along these two continuums: Personal Non-personal Directive Non-directive To the degree that a woman's influence over man is personal and directive it will generally offend a man's good, God-given sense of responsibility and leadership, and thus controvert God's created order. A woman may design the traffic pattern of a city's streets and thus exert a kind of influence over all male drivers. But this influence will be non-personal and therefore not necessarily an offense against God's order. Similarly, the drawings and specifications of a woman architect may guide the behavior of contractors and laborers, but it may be so non-personal that the feminine-masculine dynamic of the relationship is negligible. On the other hand, the relationship between husband and wife is very personal. All acts of influence lie on the continuum between personal and non-personal. The closer they get to the personal side, the more inappropriate it becomes for women to exert directive influence. But the second continuum may qualify the first. Some influence is very directive, some is non-directive. For example, a drill sergeant would epitomize directive influence. It would be hard to see how a woman could be a drill sergeant over men without violating their sense of masculinity and her sense of femininity." John Piper, A Vision of Biblical Complementarity, Ref-1366, pp. 41-42. "But what about women teaching or having authority over men in other activities in society generally (for example, in government, business, or education)? While this broader issue is addressed in another essay in this volume (see pages 50-52, 88-89, and 388-393), it is appropriate to note here that Paul's concern in 1 Timothy 2:11-15 is specifically the role of men and women in activities within the Christian community, and we question whether the prohibitions in this text can rightly be applied outside that framework." Douglas Moo What Does It Mean Not to Teach or Have Authority Over Men?, Ref-1366, pp. 182-183. "The Iroquoians had adapted a matrilinear organization what recognized descent through the female line alone. A boy belonged not to his father’s clan, but to his mother’s; it was from her that he inherited his name and family traditions. Every man had divided interests; for if parental affection attached him to his own children, who were members of his wife’s clan, the clan to which he himself belonged attached him to his sister’s children who alone could be his heirs. . . . Moreover, it was the women who controlled the long, bark cabins that sheltered up to twenty individual families. Every cabin recognized some elderly female as its ruler, or two females if it contained families derived from two lines of decent." Ref-1396, p. 134 "The authority possessed by the matrons of the maternal families would seem to constitute them the ultimate “powers behind the throne" in the political life of the Iroquois. . . . If women among the Iroquois enjoyed more privileges and possessed greater freedom than the women of other tribes, this was due, not so much to their matrilinear organization and the influence of the maternal families, as to the important place that agriculture held in their economic life, and the distribution of labour whereby the men confined their activities to hunting, fishing, trace, and ware, leaving the entire cultivation of the fields and acquisition of the greater part of the food supply to the women." Ref-1396, pp. 135-137 "It is worth remarking that in all these ceremonies the matrilineal system of the Tlinkit linked a man with his mother’s kinsmen, not his father’s, for it was through his mother that he inherited his rank and clan, and his legal successors were not his own children, who would belong to his wife’s clan, but the children of his sister." Ref-1396, p. 331
✪ "It is Mormonism, Mohammedanism and heathenism and not Christianity which have proclaimed polygamy and debased woman from the sacred place of wife to the lower level of concubine." Ref-1275, [loc. 475]. "One might even argue that the virtues that Christianity chiefly valued-compassion, humility, gentleness, and so forth-were virtues in which women had generally had better training; and that it was for this reason, perhaps, that among Christians female piety was often so powerful a model of the purity of their faith." Ref-1290, p. 160. "These covenant protections are in large measure protections of women. C.S. Lewis commented once that “a society in which conjugal infidelity is tolerated must always be, in the long run, a society adverse to women.” This is very true--our culture hates and despises women, despite all the feminist rhetoric to the contrary. And when a society hates women, it is a paramount duty of fathers to protect their wives and daughters." Ref-1352, p. 53. "Their name [the Carrier] refers to their peculiar custom of compelling widows to carry on their backs the charred bones of their dead husbands." Ref-1396, p. 363 "Strong [Chipewyan] men plundered the weaklings, and forcibly carried off their women. The latter ranked lower than in any other tribe; separated from all boy companions at the age of eight or nine, married at adolescence, often to middle-aged men, and always subject to many restrictions, they were the first to perish in seasons of scarcity. In winter, they were mere traction animals; unaided, they dragged the heavy toboggans. In summer they were pack animals, carrying all the household goods, food, and hides on their backs." Ref-1396, p. 386 "The [Slave] imposed on the women those periodic restrictions customary among all the norther tribes, and considered it no crime to destroy female infants at birth." Ref-1396, p. 391 "[The wives of the Kutchins] received no gentle treatment; they performed nearly all the hard work in camp, transported all the family possessions, ate only after the men had eaten, and had no voice in family or tribal affairs except the one prerogative of selecting husbands for their daughters. Mothers often killed their girl babies to spare them the hardships they themselves had undergone; and old or inform men and women would could no longer support themselves were strangled, sometimes at their own request. " Ref-1396, p. 403 "He was distressed to see the [Indian] men treating their wives as slaves. The women pulled heavier packs than those on their scruffy toboggan dogs. The men, carrying only their few weapons, refused to help the women but even so, were remarkably jealous of their many wives. A husband might put an unfaithful wife to death, beating here with a moose-horn club, or killing her with a stone from a slingshot." Ref-1575, p. 44. "“Women were made for labour.” Matonabbee told Hearne with a laugh. “One of them can carry or haul as much as two men. They also pitch our tens, make and med our clothes of the hunt, keep us warn at night. More than this, women can be maintained at a trifling expense. For, as they always cook, the very licking of their finters in scarce times is sufficient for their sustenance.” " Ref-1575, p. 45.
✪ ". . .a plausible explanation of this passage in the light of Daniel's Jewish background, is that this expression the desire of women, is the natural desire of Jewish women to become the mother of the promised Messiah, the seed of the woman promised in Gen. 3:15." Ref-0005, p. 274. "The king will also favor neither normal human marital relations (“the desire of women”) nor any god, because he will make himself greater than all (Dan. 11:37) rendering him incapable of the loving devotion that is required by both marriage and true piety.[^ 14] Some, however, says that this phrase refers to the Messiah as One whom women desire to bear. To support this theory it is noted that in the other occurrences of the construct noun חמדת the following genitive is always subjective (“desired by”) not objective (“desire for”), and that it is used in what may be a messianic designation in Haggai 2:7 (“the desire of the nations”). However, there are only three other uses of the construct noun (1S. 9:20; 2Chr. 36:10; Hag. 2:7), which is hardly enough to establish any pattern of usage, and there are many examples of construct nouns that are followed by both subjective and objective genitives. [14] Luther suggested that “the desire of women” is a reference to marital love (“Preface to Daniel,” 313). He is followed in this by Archer, “Daniel”; Calvin, A Commentary on Daniel, 2:345-46; Keil, Biblical Commentary on the Book of Daniel, 464-65; Leupold, Exposition of Daniel, 515-16; and Young, The Prophecy of Daniel: A Commentary, 249." Andrew E. Steinmann, Is the Antichrist in Daniel_11?, Ref-0200, 162 (April-June 2005): 195-209, pp. 206-7. See 1S. 9:20 where Saul is said to be the "desire of Israel."
✪ ". . .Paul is forbidding women from filling the office and role of the pastor or teacher. He is not prohibiting them from teaching in other appropriate conditions and circumstances (cf. Acts 18:26; Titus 2:3,4)" Ref-0089 n. 1Ti. 2:12 "In the Old Testament, there are no examples of any queens over the northern or southern kingdoms (except for Athaliah who was a usurper), no female priests (priests were teachers of the Law),no female authors of any Old Testament books, and no prolonged female prophetic ministries (such as was the case with Elijah and Elisha). When examples of women teaching and leading are found in the Old Testament “they occur in the midst of an overwhelming pattern of male leadership in teaching and governance, and as such, they hardly serve as patterns for New Testament church office.” [Wayne Grudem, Systematic Theology, p. 941]" Andy Woods, Ref-1217, p. 45. "The New Testament reveals no female apostles, pastors, congregational leaders, elders (1Ti. 3:1-2,4; Tit. 1:6), deacons (Acts 6:3; 2Ti. 3:12), and recorded sermons." Andy Woods, pp. 46-47.
✪ Jdg. 13:18 h6383 pil'iy - secret or wonderful. Isa. 9:6 h6382 peh-leh marvellous thing, a wonder. From h6381 paw-law meaning difficult or miraculous.
✪ A nonbelieving Jew comments: "Isaac carried the wood for the altar as one who carries his own cross on his shoulders" Ref-0150, p. 310.
✪ "In a letter to the church in Magnesia, he [Ignatius] spoke of Christ as the Word. He wrote, ‘There is one God, who manifested himself through Jesus Christ his Son, who is his Word proceeding from silence.’" David J. Macleod, "The Incarnation of the Word: John 1:14", Ref-0200, vol. 161 no. 641, January-March 2004 (pp. 72-88), p. 72.
✪ graphe (written) --> rhema (spoken) --> logos (meaning or logic)
✪ "Bullinger suggests that “name” is figuratively a metonymy of adjunct denoting nature, inner being, or essence that that which it belongs (E. W. Bullinger, Figures of Speech Used in the Bible [London: Eyre and Spottiswoorde, 1898; reprint; Grand Rapids: Baker, 2003] 608)." Jerry M. Hullinger, The Compatibility of the New Covenant and Future Animal Sacrifice, Ref-0785 Vol. 17 No. 15 (Spring 2013), 47-66, p. 52n14.
✪ "The following passages are often used to support the doctrine of biblical preservation (1S. 3:19; Ps. 12:6-7; 105:8; 119:89,160; 138:2 Ecc. 3:14; Isa. 40:8; Mat. 4:4; 24:35; 1Pe. 1:23-25)." Ref-0086, p. 6. "It should be pointed out that providential preservation is not a necessary consequence of inspiration. Preservation of the Word of God is promised in Scripture, and inspiration and preservation are related doctrines, but they are distinct from each other, and there is a danger in making one the necessary corollary of the other. The Scriptures do not do this. God, having given the perfect revelation by verbal inspiration, was under no special or logical obligation to see that man did not corrupt it. He created the first man perfect, but He was under no obligation to keep him perfect. Or to use another illustration, having created all things perfect, God was not obligated to see that the pristine perfection of the word was maintained. In His providence the word was allowed to suffer the Fall and to endure a defacement of its original condition. It may very well be that the Scriptures used to attest the promise to preserve God's Word do involve preservation. The point is that this is a different matter than insisting that God, because He inspired the Scriptures, is ipso facto obligated to preserve them; or, further, that He is obligated to preserve them in a particular way. One danger of such a position is that the faith of some has been weakened when they have become aware of variant readings in the manuscripts precisely because they have confounded preservation with inspiration. Though both are biblical doctrines, the Scripture does not link them inexorably." Ref-0787, p. 38. "The official destruction of MSS by Diocletian (AD 300), and other vagaries of history, are supposed to have decimated the supply of MSS to the point where the transmission was totally distorted—so we can't be sure about anything. (Such an argument not only ‘justifies’ the eclectic proceeding, it is used to claim its ‘necessity’.) But, the effectiveness of the Diocletian campaign was uneven in different regions. Even more to the point are the implications of the Donatist movement which developed right after the Diocletian campaign passed. It was predicated in part on the punishment that was deserved by those who betrayed their MSS to destruction. Evidently some did not betray their MSS or there would have been no one to judge the others. Also, those whose commitment to Christ and His Word was such that they withstood the torture would be just the sort who would be most careful about the pedigree of their MSS. So it was probably the purest exemplars that survived, in the main, and from them the main stream of transmission derives." Ref-1504, p. 334. ". . . why do we claim that Mark is “Gospel” in the first place? Where did it get its canonicity? Or to put it another way, if God is going to inspire a text for the use of subsequent generations He has to make sure that people recognize it for what it is. If the nature of such a text is not perceived and it is relegated to oblivion, or treated with no more respect than any other bit of literature, then God’s purpose is frustrated. So why do we say that Mark’s Gospel is “Bible”? Because the Church, in her corporate capacity, has so declared, and she has done so down through the centuries, beginning in the second (at least). (We do not have hard evidence from the first century, but we do from the second and all subsequent centuries.) Of necessity God worked through the Church to achieve both canonicity (the public recognition of its quality) and preservation. (I would say that the superior quality of the inspired writings is intrinsic and can be perceived by a spiritual person in any age, but if the early Church had not recognized them they would not have been copied through the centuries and thus would not have come down to us.)" Ref-1504, pp. 304-305. "Since God the Son on earth emphatically declared, “till heaven and earth pass away not one jot or one tittle will by any means pass from the Law till all is fulfilled” (Matthew 5:18), I conclude that He would never permit a true reading to disappear from the manuscript tradition." Ref-1504, p. 304. "Under normal circumstances the older a text is than its rivals, the greater are its chances to survive in a plurality or a majority of the texts extant at any subsequent period. But the oldest text of all is the autograph. Thus it ought to be taken for granted that, barring some radical dislocation in the history of transmission, a majority of texts will be far more likely to represent correctly the character of the original than a small minority of texts. This is especially true when the ratio is an overwhelming 8:2. Under any reasonably normal transmissional conditions, it would be . . . quite impossible for a later text-form to secure so one-sided a preponderance of extant witnesses." Ref-1504, p. 89. "Quite apart from the idea of 'publishing' via multiple copies, consider what would happen when a congregation received a copy of 1 Peter, James, or any of Paul's Epistles, accompanied by the instruction that they had to pass it on. If you were one of the elders of that congregation, what would you do? I would most certainly make a copy for us to keep. Wouldn't you? The point is, as soon as an inspired book began to circulate, the proliferation of copies began at once. And that means that a 'majority text' also began at once!" Ref-1504, p. 94. ". . . a basic trend was established at the very beginning—a trend that would continue inexorably until the advent of a printed N.T. text. I say "inexorably" because, given a normal process of transmission, the science of statistical probability demonstrates that a text form in such circumstances could scarcely be dislodged from its dominant position—the probabilities against a competing text form ever achieving a majority attestation would be prohibitive no matter how many generations of MSS there might be." Ref-1504, p. 109. "It would take an extraordinary upheaval in the transmissional history to give currency to an aberrant text form. We know of no place in history that will accommodate such an upheaval." Ref-1504, p. 109. "I argue that Diocletian's campaign had a purifying effect upon the stream of transmission. In order to withstand torture rather than give up your MS(S), you would have to be a truly committed believer, the sort of person who would want good copies of the Scriptures. Thus it was probably the more contaminated MSS that were destroyed, in the main, leaving the purer MSS to replenish the earth" Ref-1504, p. 114. "Candidly, there is only one reasonable explanation for the Majority Text that has so far been advanced—it is the result of an essentially normal process of transmission and the common source for its consensus is the Autographs. Down through the centuries of copying, the original text has always been reflected with a high degree of accuracy in the manuscript tradition as a whole. The history of the text presented in this chapter not only accounts nicely for the Majority Text, it also accounts for the inconsistent minority of MSS. They are remnants of the abnormal transmission of the text, reflecting ancient aberrant forms. It is a dependence upon such aberrant forms that distinguishes contemporary critical/eclectic editions of the Greek New Testament, and the modern translations based upon them." Ref-1504, p. 118. "The Majority Text is what it is just because it has always been the Text of the Church." Ref-1504, p. 128. "I maintain that in this year of our Lord we have actual (not theoretical) possession of the precise original wording of James, 1 Peter, 2 Peter, 1 John, 2 John, 3 John and Jude!! Furthermore, I am prepared to offer the same sort of demonstration for each of the 27 books that make up our NT. In consequence thereof, I maintain that in this year of our Lord we have actual (not theoretical) possession of the precise original wording of the whole New Testament!!!" Ref-1504, p. 210. "If God demonstrably preserved the precise wording of a text throughout two millennia, this implies rather strongly that He inspired it in the first place— otherwise, why bother with it? And if He went to such pains, I rather suspect that He expects us to pay strict attention to it. When we stand before the Just Judge—who is also Creator, Savior and Inspirer—He will require an accounting based on the objective authority of that Text." Ref-1504, p. 210. "If the claim is made that great progress toward the original is possible, while the origin of 80 percent of the Greek evidence is wrapped in obscurity, such a claim must be viewed as monstrously unscientific, if not dangerously obscurantist. No amount of appeal to subjective preferences for this reading or that reading, this text or that text, can conceal this fact. The Majority text must be explained as a whole, before its claims as a whole can be scientifically rejected." Ref-1504, p. 264. ". . . under normal circumstances the older a text is than its rivals, the greater are its chances to survive in a plurality or a majority of the texts extant at any subsequent period. But the oldest text of all is the autograph. Thus it ought to be taken for granted that, barring some radical dislocation in the history of transmission, a majority of texts will be far more likely to represent correctly the character of the original than a small minority of texts." Ref-1504, p. 265. "Bruce Waltke speaks of “the relatively damp, hostile climate of Palestine in contrast to the dry climate of Egypt, so favourable to the preservation of these materials” (Biblical Criticism: Historical, Literary, and Textual, p. 48). Fee agrees: “Because papyrus is naturally perishable, few of the early copies have survived except in the dry sands of Egypt” (Biblical Criticism, p. 130). It is not to be wondered at that we do not possess very early MSS from areas where it was well nigh impossible for them to be preserved." Ref-1363, p. 461. "If we remember God’s promise to preserve His word for the use of His church, we may conclude that therefore He did not leave the church without access to His word in a large number of places for over a thousand years. If that is so, a genuine reading must bear the mark of unbroken tradition—a conclusion that militates against the few MSS undergirding the modern eclectic editions of the text." Ref-1363, p. 467.
✪ Among the parallels between Jesus and Scripture are 1) their eternality; 2) their production by the Holy Spirit; 3) a divine message embodied in earthly form; 4) the accommodation of man's limited intellect; 5) perfect -- without sin; 6) having unique divine authority; 7) rejected by man; 8) victorious over foes; 9) revealed by faith; 10) bearing witness one to another; 11) the sole means of revelation of the Father; 12) called the Word of God. Ref-0060, pp. 35-40
✪ "While the community rose when the minister entered the meetinghouse, where his family occupied a special pew, while farmers felt intimidated by their learned minister, it was unclear who precisely worked for whom. As a modern scholar put it, there was some confusion as to whether the pastor was the congregation’s employee, spiritual companion, or representative from “some nebulous and distant ecclesiastical galaxy.”" Ref-1406, p. 35
✪ "I began to fast twice a week for thirty-six hours together, prayed many times a day and received the sacrament every Lord’s Day. I fasted myself almost to death all the forty days of Lent, during which I made it a point of duty never to go less than three times a day to public worship, besides seven times a day to my private prayers. Yet I knew no more that I was to be born a new creature in Christ Jesus than if I had never been born at all. (Whitefield, 1769)" Ref-1305, p. 62.
✪ "--The man that met thee is one Worldly Wiseman, and rightly is he so called; partly, because he savoureth only the doctrine of this world, [1 John 4:5] (therefore he always goes to the town of Morality to church): and partly because he loveth that doctrine best, for it saveth him best from the cross. [Gal 6:12]" Ref-0349, p. 12.
✪ See nations - failure to drive out. "They are for holding their notions, though all other men are against them; but I am for religion in what, and so far as the times, and my safety, will bear it." Ref-0349, p. 73.
✪ "There are three Greek words in the New Testament translated by the one English word “word,” κόσμος, αἰών and οἰκουμένη. It should be obvious that if one is to arrive at a full-orbed, accurate interpretation of the passages where the word “world” is found, one must know which Greek word is used, and the distinctive meaning of that Greek word. . . ." Ref-0946, p. 79.
✪ In numerous passages, "the world" refers to the known world. Questionable: 1K. 10:24 (?);
✪ "The simplest way to define a worldview is by understanding that it is the foundational framework to which an individual voluntarily ascribes with regard to the nature of reality. In essence, this means that a worldview is the compilation of the underlying assumptions than in individual uses to interpret how they examine the world around them." Sean C. Grier, Importance of a Literal Interpretation of Genesis_1-11, Ref-0785, Volume 15, Number 44, April 2011, 7-32, p. 8. "We all have a tendency to avoid knowledge and opinions that threaten our position and worldview. We are usually more interested in personal peace than in truth. We tend to put off uneasy thoughts." Ref-1560, par. 603.
✪ Greek χολην in Acts 8:23 is used of wormwood in the Septuagint.
✪ "Drawing heavily on the writings of Jonathan Edwards, [the author] regarded passions as being surface level feelings that are merely physical or chemical responses to some sort of stimuli. Such passions are involuntary, immediate and fleeting. Affections, on the other hand, are deeper, more lasting, more vigorous and sensible exercises of the inclination and will of the soul; they are a volitional response to acknowledged truth . . . Sacred music should not be used to arouse our passions but to deepen and express our affections." Gary E. Gilley, Book Review: "Worship in Song, a Biblical Approach to Music and Worship by Scott Aniol, Ref-0785, Volume 15 Number 45, August 2011, 99-100, p. 99
✪ "As the building becomes more ornate the spirituality invariably declines Buildings tell us a great deal about the people who meet in them and delight in them, still more about the people who built them." Ref-1369, p. 162. "I contend that we can lay it down as a fairly general rule that the greater the amount of attention that has been paid to this aspect of worship-namely the type of building, and the ceremonial, and the singing, and the music-the greater the emphasis on that, the less spirituality you are likely to have; and a lower spiritual temperature and spiritual understanding and desire can be expected." Ref-1369, p. 267.
✪ "Missions is not the ultimate goal of the church. Worship is. Missions exists because worship doesn't. Worship is ultimate, not missions, because God is ultimate, not man. When this age is over, and the countless millions of the redeemed fall on their faces before the throne of God, missions will be no more. It is a temporary necessity. But worship abides forever." [http://www.mambrino.org/index_files/Page1635.htm] accessed 20100824.
✪ "When the Lord condemns their perverted and vicious modes of worship, they instantly cry out, and boldly contend and say, "What! is this to be counted fornication, when we worship God?" For whatever they do from inconsiderate zeal is, they think, free from every blame." Ref-0696, Hos. 4:13.
✪ "The organ as an aid to worship was first introduced in 1807, but was suppressed, and not until half a century later was it widely and permanently employed in Scotland. In the United States and Canada the introduction of hymnology and organ music came with hesitation and through contention into Presbyterian practice. Some now living remember well the precentor and the tuning fork and the local strife over the introduction of organs." Ref-1096, p. 401.
✪ "“The largest threat to freedom, democracy, the market economy and prosperity,” warns Czech president Vaclav Klaus, “is no longer socialism. It is, instead, the ambitious, arrogant, unscrupulous ideology of environmentalism.” . . . Environmentalists are Gaia’s priests, instruction us in her proper service and casting out those who refuse to genuflect. . . . And having proclaimed the ultimate commandment--carbon chastity--they are preparing the supporting canonical legislation that will tell you how much you can travel, what kind of light you will read by and at what temperature you may set your bedroom thermostat." Ref-1414, pp. 178-179. "As Czech president (and economist) Vaclav Klaus once explained, environmentalism is the successor to failed socialism as justification for all-pervasive rule by a politburo of experts. Only now it acts in the name of not the proletariat but the planet." Ref-1414, p. 373.
✪ "Both astronomy and astrology are concerned with the heavenly bodies. Astronomy classifies the laws (Gk. noʿmos) of their movement and nature while astrology looks for intelligible meaning in their relationship to people and things on earth." J. S. Wright, ASTROLOGY, Ref-0008, 1:341-344, p. 1:342.