hēlios
II. as pr. n., Helios, the sun-god,
Od.8.271,
etc.; nē ton Hē. Men.Sam. 108; hupo Dia Gēn Hēlion, Ep.Eph.6.12;
hoi k. hoi ta hupo selēnēn stoikheia dioikountes
Ecumenical is imitating the Athens pattern: each religious shaman picks their own god but claims to worship all gods: if you worship at their altar you can be certain that you have not slighted any of the gods and be hurt:
The only worship concept for the synagogue or Church in the wilderness and defined by Jesus and the Apostles is to PREACH the Word by READING the Word for Comfort and Doctrine. Anything beyond the defined School of Christ in the prophets and apostles which builds up or EDUCATES the disciples attempts to worship ALL of the gods unknown. This is to be inclusive of all faiths and to invent roles and doles which Jesus outlawed.
Ecumenical is from the Greek word oikoumena,
INHABITED: Late Latin oecumenicus ; from Classical Greek oikoumenikos, of or from the whole world ; from oikoumenē (gē), the inhabited (world) ; from oikein, to dwell, inhabit ; from oikos:
Dik-ēma A.dwelling-place. esp. bed-chamber, temple, shrine, brothel, the kosmos .
Dioik-eō diōkēsamēn keep house: hence, generally, control, manage, administer, manage after one's own will and pleasure, managing to make such iniquitous profits, act collusively with ton kosmon Id.Phdr.246c;
kosmos , ho, A. order, kata kosmon in order, duly, shamefully, generally, of things, natural order, ornament, decoration, esp. of women, metaph., of ornaments of speech, such as epithets, to sing sweet songs of praise, world-order, universe, first in Pythagoras, of earth, as opposite heaven, 3. in later Gr., = oikoumenē, the known or inhabited world, 5. houtos ho k. this present world, i.e. earth, OPPOSITE. heaven, Ev.Jo.13.1; regarded as the kingdom of evil, ho arkhōn tou k. toutou ib.12.31.
Kosmo-krator epith. of ouranos, Orph.H.4.3; Zeus Mitras Hēlios k.
Dam.Pr.131; hoi k. tou skotous toutou [of the nether world, Tartaron] the cosmic rulers of this sinful world,
[Hēlios doulous eleutherous poiei Artem.2.36; identified with Apollo, Carm.Pop.12, E.Fr.781.11; with Dionysus, D.Chr.31.11, etc.
In John's writings APOLLO, Abaddon or Apollyon is THE deadly "god" who is unleashed as the leaders of the Locusts or musical almost-always female or effeminate.
"...this sect crowned the image of Jesus along with those of Pythagoras, Plato and Aristotle. Further, there were impostors of all varieties: magicians, soothsayers, jugglers, deceivers and hypocrites, 'who appeared using mighty words with a host of unintelligible
formulae and taking up with scandalous ceremonies in order to rob men of their money." (Int. Std. Bible Ency., Gnosticism, p. 1246).Acts 17:22 Then Paul stood in the midst of Mars hill, and said, Ye men of Athens, I perceive that in all things ye are too superstitious.
Cicero de Natura Deorum The perversion has been a fruitful source of false beliefs, crazy errors and superstitions hardly above the level of old wives' tales. [Jewish Fables] We know what the gods look like and how old they are, their dress and their equipment, and also their genealogies, marriages and relationships, and all about them is distorted into the likeness of human frailty. They are actually represented as liable to passions and emotions we hear of their being in love, sorrowful, angry; according to the myths they even engage in wars and battles, and that not only when as in Homer two armies and contending and the gods take sides and intervene on their behalf, but they actually fought wars of their own, for instance with the Titans and with the Giants. These stories and these beliefs are utterly foolish; they are stuffed with nonsense and absurdity of all sorts.71 But though repudiating these myths with contempt, we shall nevertheless be able to understand the personality and the nature of the divinities pervading the substance of the several elements, Ceres permeating earth, Neptune the sea, and so on; and it is our duty to revere and worship these gods under the names which custom has bestowed upon them.
But the best and also the purest, holiest and most pious way of worshipping the gods is ever to venerate them with purity, sincerity and innocence both of thought and of speech. For religion has been distinguished from superstition not only by philosophers but by our ancestors. 72
[Lectio-Divina] Persons who spent whole days in prayer and sacrifice to ensure that their children should outlive them were termed 'superstitious' (from superstes, a survivor), and the word later acquired a wider application.
[reading the Divine Lections] Those on the other hand who carefully reviewed and so to speak retraced all the lore of ritual were called 'religious' from relegere (to retrace or re‑read), like 'elegant' from eligere (to select), 'diligent' from diligere (to care for), 'intelligent' from intellegere (to understand); for all these words contain the same sense of 'picking out' (legere) that is present in 'religious.'30 Hence 'superstitious' and 'religious' came to be terms of censure and approval respectively. I think that I have said enough to prove the existence of the gods and their nature.Abaddon or Apollyon leader of the Locusts or Muses is the Unknown God of the Agnostics using Musical Worship Teams. The line of Statues ended with a blank space so that all of the "gods" proved that the Greeks. The worship is defined clearly as that of Apollo (Abaddon -- Abaddon) whose "name" as a number was hyphenated to define the location of his worship centers.
Aratus in his work entitled Phaenomena 1-5 stated: Let us begin with Zeus (the Greeks believed Zeus was the top god), whom we mortals never leave unspoken. For every street , every market-place is filled with Zeus. Even the sea and the harbors are full of his deity. Everywhere, everyone is indebted to Zeus. For we are indeed his offspring.
ek Dios arkhōmestha, ton oudepot' andres eōmen
arrēton: mestai de Dios pasai men aguiai,
pasai d' anthrōpōn agorai, mestē de thalassa
kai limenes: pantē de Dios kekhrēmetha pantes.
5tou gar kai genos eimen: ho d' ēpios anthrōpoisin
dexia sēmainei, laous d' epi ergon egeirei,
mimnēskōn biotoio,
Dios A god, goddess or the powers of nature, divine, awful.
Zeus, other deities, semitic Baalim, Beelbōsōros, Ōromasdēs,= Pers.Ahuramazda,
[hiereus Seleukou Dios Nikatoros
IV. Dios astēr the planet Jupiter, Pl.Epin. 987c,
hēlios II. as pr. n., Helios, the sun-god, Od.8.271,Apollo, Abaddon or Apollyon in Greeke and Hebrew is UNLEASHED in the last days: he is the king or the locusts which are the Muses or "musical worship team." John calls them sorcerers and that they will be cast alive into the lake of fire. Worshiping Ishtar (Easter) worships her by giving attention to the ancient goddess who went into hell to resurrect Tammuz so that he could play his flute and RESTORE resurrection.
Artem.2.36; identified with Apollo, Carm.Pop.12, E.Fr.781.11; with Dionysus, D.Chr.31.11, English
2. Hēliou astēr, of the planet Saturn, v.l. in Pl.Epin.987c, cf. D.S.2.30,
D.Chr.31.11 English And if we wish now to set up an altar or a temple to some god for even though altars of all the gods are to be found among you, I take it that it is not impossible both to build a better altar than the last one you built and also deliberately to honour the same god by a greater number of them is it not quite feasible to dispossess one of the other gods, or to shift one that has been already consecrated? Or else simply to alter the inscription
15... exactly as we are now doing? Indeed, some do maintain that Apollo, Helius, and Dionysus are one and the same, and this is your view, and many people even go so far as to combine all the gods and make of them one single force and power, 3 so that it makes no difference at all whether you are honouring this one or that one. But where men are concerned the situation is not at all like that; on the contrary, whoever gives A's goods to B robs A of what is rightfully his.
3. Macrobii Saturnalia 1.17And as for the gods, you know, I presume, that whether a person makes a libation to them or merely offers incense or approaches them, so long as his spirit is right, he has done his full duty; for perhaps God requires no such thing as images or sacrifices at all 5 But in any event these acts are not ineffectual, because we thereby show our zeal and our disposition towards the gods.
pastor agnoscitur. 46 Apollo
But when we come to men, they require crowns, images, the right of precedence, and being kept in remembrance; and many in times past have even given up their lives just in order that they might get a statue and have their name announced by the herald or receive some other honour and leave to succeeding generations a fair name and remembrance of themselves
5 For the same thought cf. Seneca, De Beneficiis 1.6.3; Poseidonius in Cicero, De Natura Deorum 2.28.71; Xenophon, Memorabilia 1.3.3; Agesilaόs 11.2; Epictetus, Encheiridion 31; Dio Chrysostom 3.52; 4.76; 13.35; 33.28; Horace, Odes, 3.23; The Old Testament, Isaiah 1.11 ff.; Psalm 51.16‑17.
Hor. Od. 3.23
If, Phidyle, your hands you lift
To heaven, as each new moon is born,
Soothing your Lares with the gift
Of slaughter'd swine, and spice, and corn,
Ne'er shall Scirocco's bane assail
Your vines, nor mildew blast your wheat.
Ne'er shall your tender younglings fail
In autumn, when the fruits are sweet.
The destined victim 'mid the snows
Of Algidus in oakwoods fed,
Or where the Alban herbage grows,
Shall dye the pontiff's axes red;
No need of butcher'd sheep for you
To make your homely prayers prevail;
Give but your little gods their due,
The rosemary twined with myrtle frail.
The sprinkled salt, the votive meal,
As soon their favour will regain,
Let but the hand be pure and leal,
As all the pomp of heifers slain.
Hor. Od. 1.1
Fail not the flute, nor Polyhymnia fly
To me the artist's meed, the ivy wreath
Is very heaven: me the sweet cool of woods,
Where Satyrs frolic with the Nymphs, secludes
From rabble rout, so but Euterpe's breath
Averse from stringing new the Lesbian lyre.
O, write my name among that minstrel choir,
And my proud head shall strike upon the sky!
Is. 1:11 To what purpose is the multitude of your sacrifices unto me? saith the LORD: I am full of the burnt offerings of rams, and the fat of fed beasts; and I delight not in the blood of bullocks, or of lambs, or of he goats.
Is. 1:12 When ye come to appear before me, who hath required this at your hand, to tread my courts?
Is. 1:13 Bring no more vain oblations; incense is an abomination unto me; the new moons and sabbaths, the calling of assemblies, I cannot away with; it is iniquity, even the solemn meeting.
Is. 1:14 Your new moons and your appointed feasts my soul hateth: they are a trouble unto me; I am weary to bear them.
Is. 1:15 And when ye spread forth your hands, I will hide mine eyes from you: yea, when ye make many prayers, I will not hear: your hands are full of blood.
Prophetic of Mark 16 commanding baptism
Is. 1:16 Wash you, make you clean; put away the evil of your doings from before mine eyes; cease to do evil;
Is. 1:17 Learn to do well; seek judgment, relieve the oppressed, judge the fatherless, plead for the widow.
Is. 1:18 Come now, and let us reason together, saith the LORD: though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool.
Is. 1:19 If ye be willing and obedient, ye shall eat the good of the land:
Is. 1:20 But if ye refuse and rebel, ye shall be devoured with the sword: for the mouth of the LORD hath spoken it.
Is. 1:21 Ά How is the faithful city become an harlot! it was full of judgment; righteousness lodged in it; but now murderers.
Psa. 51:15 O Lord, open thou my lips; and my mouth shall shew forth thy praise.
Psa. 51:16 For thou desirest not sacrifice; else would I give it: thou delightest not in burnt offering.
Psa. 51:17 The sacrifices of God are a broken spirit: a broken and a contrite heart, O God, thou wilt not despise.
Psa. 51:18 Do good in thy good pleasure unto Zion: build thou the walls of Jerusalem.
Psa. 51:19 Then shalt thou be pleased with the sacrifices of righteousness, with burnt offering and whole burnt offering: then shall they offer bullocks upon thine altar.
Hos. 14:2 Take with you words, and turn to the LORD: say unto him, Take away all iniquity, and receive us graciously: so will we render the calves [bullocks] of our lips.
Acts 17:23 For as I passed by, and beheld your devotions, I found an altar with this inscription, TO THE UNKNOWN GOD. Whom therefore ye ignorantly worship, him declare I unto you.
Agnostos 4. as the name of a divinity at Athens, nē ton Agnōston Ps.-Luc.Philopatr.9, cf. Act.Ap.17.23; in pl., theōn [a sight, spectacle]. . onomazomenōn a. Paus.1.1.4.
Apollo, Abaddon or Apollyon is also the NAME OF A NUMBER. name or promise
-[1.1.4] The Athenians have also another harbor, at Munychia, with a temple of Artemis of Munychia, and yet another at Phalerum, as I have already stated, and near it is a sanctuary of Demeter. Here there is also a temple of Athena Sciras, and one of Zeus some distance away, and altars of the gods named Unknown
-Pausanias Greece Paus. 1.2 But in my time it was devoted to the worship of Dionysus. This Dionysus they call Melpomenus Apollo [Abaddon, Apollyon] Musegetes (Leader of the Muses). tas kitharas enopan let it sound, Id.Ion881 (lyr.): c. dat. instrum., m. aulō play on
melpō
celebrate with song and dance, melpontes
Phoibos Apollo Phoebus, i.e. the Bright or Pure, an old epith. of Apollo, Ph. ApollōnHere there are images of Athena Paeonia （APOLLO, ABADDON] Healer）, of Zeus, of Mnemosyne （Memory） and of the Muses, an Apollo, the votive offering and work of Eubulides, and Acratus, a daemon attendant upon Apollo; it is only a face of him worked into the wall. After the precinct of Apollo is a building that contains earthen ware images, Amphictyon, king of Athens, feasting Dionysus and other gods. Here also is Pegasus of Eleutherae, who introduced the god to the Athenians. Herein he was helped by the oracle at Delphi, which called to mind that the god once dwelt in Athens in the days of Icarius.
Mousagetēs1 doric for Mousēgetēs leader of the Muses, Lat. Musagetes, of Apollo, Plat1Mous-a_getēs, ou, ho
The "spirit" that told Rick Atchley that it was time to impose musical instruments where th locusts certainly separated by driving the owners out of Babylon before the "towers fall."
Spiritus 2.The breath of a god, inspiration
II.B. The "spritt" of Phoebus or Carmenae (the Muses), spirit of a loud tone, a tempest, of the tympana horrificis, runinis exciting terror of loud thundering speech, thundererer, god of thunder, Saturn as the sickle bearer. comedy, poetry,
Rev. 12:12 Therefore rejoice, ye heavens, and ye that dwell in them. Woe to the inhabiters of the earth and of the sea! for the devil is come down unto you, having great wrath, because he knoweth that he hath but a short time. [Kairos the demon son of Zeus]melpō , Il.1.474, celebrate with song and dance, melpontes hekaergon Il.l.c.; llo]Phoibon [Apo sing to the lyre or harp, meta de sphin emelpeto theios aoidos, phormizōn [Apollo's Lyre] Melpomenos, epith. of Dionysus at Athens,
Rev. 14:15 And another angel came out of the temple, crying with a loud voice to him that sat on the cloud, Thrust in thy sickle, and reap: for the time is come for thee to reap; for the harvest of the earth is ripe.
The God of Christians did not command a "law of giving" or religious observations to which the kingdom will not come. He does not get angry if we do not let the "ministers" become masters to keep us busy all week and our pursed picked. The end time worship is defined inclusively and exclusively and the LOCUSTS which lulls you to sleep in the noon-day sun and then gives you the scorpion sting of death.
God knew that the masses would not care enough to understand the word. WE have nothing to offer so that the Direct Command and approved example is to PREACH the Word by READING the Word.Iliad 1 "Son of Atreus," said he, "I deem that we should now turn roving home if we would escape destruction, for we are being cut down by war and pestilence at once. Let us ask some priest or prophet, or some reader of dreams (for dreams, too, are of Jove)
who can tell us why Phoebus Apollo is so angry,
and say whether it is for some vow that we have broken,
or hecatomb that we have not sent,
and whether he will accept the savour of lambs and goats without blemish,
so as to take away the plague from us."Thus through the livelong day to the going down of the sun they feasted, and every one had his full share, so that all were satisfied.
Apollo struck his lyre, and the Muses lifted up their sweet voices,
calling and answering one another.
But when the sun's glorious light had faded, they went home to bed, each in his own abode, which lame Vulcan with his consummate skill had fashioned for them. So Jove, the Olympian Lord of Thunder, hied him to the bed in which he always slept; and when he had got on to it he went to sleep, with Juno of the golden throne by his side.
Acts 17:24 God that made the world and all things therein,
seeing that he is Lord of heaven and earth,
dwelleth not in temples made with hands;
Acts 17:25 Neither is worshipped with mens hands,
as though he needed any thing,
seeing he giveth to all life, and breath, and all things;
Acts 17:26 And hath made of one blood all nations of men
for to dwell on all the face of the earth,
and hath determined the times before appointed,
and the bounds of their habitation;
Acts 17:27 That they should seek the Lord,
if haply they might feel after him, and find him,
though he be not far from every one of us:
The Classical Greek Olympic triad of Zeus (king of the gods), Athena (goddess of war and intellect) and Apollo (god of the sun, culture and music
triad of Helios (sun when in the sky), Apollo (sun seen in our world) and Dionysus (god of mysteries,
PausaniasAttica [1.1.4] The Athenians have also another harbor, at Munychia, with a temple of Artemis of Munychia, and yet another at Phalerum, as I have already stated, and near it is a sanctuary of Demeter. Here there is also a temple of Athena Sciras, and one of Zeus some distance away, and altars of the gods named Unknown [1.2.5] One of the porticoes contains shrines of gods, and a gymnasium called that of Hermes. In it is the house of Pulytion [Serpent], at which it is said that a mystic rite was performed by the most notable Athenians, parodying the Eleusinian mysteries.
But in my time it was devoted to the worship of Dionysus. This Dionysus they call Melpomenus (Minstrel), on the same principle as they call Apollo Musegetes (Leader of the Muses). Here there are images of Athena Paeonia (Healer), of Zeus, of Mnemosyne (Memory) and of the Muses, an Apollo, the votive offering and work of Eubulides, and Acratus, a daemon attendant upon Apollo; it is only a face of him worked into the wall. After the precinct of Apollo is a building that contains earthen ware images, Amphictyon, king of Athens, feasting Dionysus and other gods.Strabo wrote: 10.3.18] Just as in all other respects the Athenians continue to be hospitable to things foreign,
- so also in their worship of the gods;
- for they welcomed so many of the foreign rites
- that they were ridiculed therefore by comic writers;
and among these were the Thracian and Phrygian rites. For instance, the Bendideian rites are mentioned by Plato, and the Phrygian by Demosthenes,
when he casts the reproach upon Aeschines' mother and Aeschines himself that he was with her when she conducted initiations, [sodomy] that he joined her in leading the Dionysiac march, and that many a time he cried out "evoe saboe," and "hyes attes, attes hyes"; or these words are in the ritual of Sabazius and the Mother.
This is the Sabazianism to which God abandoned Israel at Mount Sinai.
[10.3.15] They invented names appropriate to the flute, and to the noises made by castanets, cymbals, and drums, and to their acclamations and shouts of "ev-ah," and stampings of the feet; and they also invented some of the names by which to designate the ministers, choral dancers, and attendants upon the sacred rites, I mean "Cabeiri" and "Corybantes" and "Pans" and "Satyri" and "Tityri," and they called the god "Bacchus," and Rhea [ZOE] "Cybele" or "Cybebe" or "Dindymene" according to the places where she was worshipped. Sabazius also belongs to the Phrygian group and in a way is the child of the Mother, since he too transmitted the rites of Dionysus (This is the ancient Babylonian Triad worship)
Acts 17:28 For in him we live, and move, and have our being;
as certain also of your own poets have said,
For we are also his offspring.
Acts 17:29 Forasmuch then as we are the offspring of God,
we ought not to think that the Godhead is like unto gold, or silver, or stone,
graven by art and mans device.
-kharag-ma kha^, atos, to, (kharassō) ekhein to kh. tou thēriou Apoc.16.2, cf. 13.16;-Tekhn-ē , hē, (tektōn) A. art, skill, cunning of hand, of a soothsayer, A.Ag.249
΄Rev 16:1 AND I heard a great voice out of the temple saying to the seven angels, Go your ways, and pour out the vials of the wrath of God upon the earth.
Rev 16:2 And the fist went, and poured out his vial upon the earth;
and there fell a noisome and grievous sore upon the men
which had the mark of the beast,
and upon them which worshipped his image.
to learn a thing professionally,
III. an art or craft, i.e. a set of rules, system or method of making or doing, whether of the useful arts, or of the fine art Pl.Phdr.245a, Arist.Rh.1354a11, EN1140a8; hē empeiria tekhnēn epoiēsen, hē d' apeiria tukhēn Polus ap. eund.Metaph. 981a4; hē peri tous logous t. the Art of Rhetoric
tekhnē kai epistēmē Id.Ion532c;
-Plat. Phaedrus 244e has entered in and by oracular power has found a way of release for those in need, taking refuge in prayers and the service of the gods, and so, by purifications and sacred rites, he who has this madness is made safe for the present and the after time, and for him who is rightly possessed of madness a release from present
-Plat. Phaedrus 245a ills is found. And a third kind of possession and madness comes from the Muses. This takes hold upon a gentle and pure soul, arouses it and inspires it to songs and other poetry, and thus by adorning countless deeds of the ancients educates later generations. But he who without the divine madness comes to the doors of the Muses, confident that he will be a good poet by art, meets with no success, and the poetry of the sane man vanishes into nothingness before that of the inspired madmen.
10.07.14 10.19.21
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