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Conferência
23 abril 2015
Liberalismo com sentimentos morais
› Prof. Doutor Álvaro Nascimento
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Portugal no Palácio dos Carrancas
Ciclo I
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Museu Nacional de Soares dos Reis | Auditório | Porto | 18h30
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Que papel para o Estado na Economia? Esta é a questão que serve de mote ao título da apresentação “Liberalismo com sentimentos morais”. Com ela, remontamos ao tempo da economia enquanto ciência social e política, e utilizamos os problemas com que Portugal se confronta na actualidade como ilustração. Colocando em perspectiva os constrangimentos estruturais da nossa economia, o debate que propomos apresenta, num frente-a-frente, o “Estado que queremos” com o “Estado que podemos”.
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Álvaro Nascimento é professor de Finanças da Faculdade de Economia e Gestão, da Universidade Católica Portuguesa, Porto, onde foi director durante seis anos. Actualmente é, também, presidente do Conselho de Administração da Caixa Geral de Depósitos e vogal do Conselho Fiscal da Unicer. Consultor de empresas de serviços financeiros e telecomunicações em assuntos de concorrência e regulação. Tem interesses de investigação e publicações nos temas de regulação de mercados financeiros e telecomunicações. Doutorado em Finanças pela Cass Business School (Londres) e mestre em International Trade and Finance pela Universidade de Lancaster (UK). Foi investigador na London Business School em assuntos de regulação e concorrência. Economista líder em algumas das maiores operações de M&A em Portugal e consultor em empresas financeiras. Realizou projectos para a Autoridade da Concorrência e Entidade Reguladora da Saúde, entre outros e participou em vários seminários e conferências para audiências profissionais em assuntos relacionados com avaliação de activos, risco financeiros e regulação dos sectores financeiros e de telecomunicações. No passado, foi assessor do Ministro da Educação para assuntos económicos sobre a reorganização da rede de escolas o ensino básico e secundário. Como director da Faculdade de Economia e Gestão, assumiu a seu cargo a direcção da Católica Porto Business School, tendo lançado as bases para a acreditação e a internacionalização, mobilizando várias escolas de negócios da rede de universidades Católicas no mundo da lusofonia em torno do MBA Atlântico, um projecto de MBA destinado a formar e preparar quadros empresariais vocacionados para o mundo global dos negócios. Em 2012, o movimento daria origem à criação formal da Católica Business Schools Alliance entre as Universidades Católicas no Porto e em Luanda, e a um processo de alargamento ao Rio de Janeiro (Brasil), Beira (Moçambique) e Macau (China).
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Foto: António Cruz
Conferência
23 abril 2015
Liberalismo com sentimentos morais
› Prof. Doutor Álvaro Nascimento
—
Portugal no Palácio dos Carrancas
Ciclo I
—
Museu Nacional de Soares dos Reis | Auditório | Porto | 18h30
—
Que papel para o Estado na Economia? Esta é a questão que serve de mote ao título da apresentação “Liberalismo com sentimentos morais”. Com ela, remontamos ao tempo da economia enquanto ciência social e política, e utilizamos os problemas com que Portugal se confronta na actualidade como ilustração. Colocando em perspectiva os constrangimentos estruturais da nossa economia, o debate que propomos apresenta, num frente-a-frente, o “Estado que queremos” com o “Estado que podemos”.
—
Álvaro Nascimento é professor de Finanças da Faculdade de Economia e Gestão, da Universidade Católica Portuguesa, Porto, onde foi director durante seis anos. Actualmente é, também, presidente do Conselho de Administração da Caixa Geral de Depósitos e vogal do Conselho Fiscal da Unicer. Consultor de empresas de serviços financeiros e telecomunicações em assuntos de concorrência e regulação. Tem interesses de investigação e publicações nos temas de regulação de mercados financeiros e telecomunicações. Doutorado em Finanças pela Cass Business School (Londres) e mestre em International Trade and Finance pela Universidade de Lancaster (UK). Foi investigador na London Business School em assuntos de regulação e concorrência. Economista líder em algumas das maiores operações de M&A em Portugal e consultor em empresas financeiras. Realizou projectos para a Autoridade da Concorrência e Entidade Reguladora da Saúde, entre outros e participou em vários seminários e conferências para audiências profissionais em assuntos relacionados com avaliação de activos, risco financeiros e regulação dos sectores financeiros e de telecomunicações. No passado, foi assessor do Ministro da Educação para assuntos económicos sobre a reorganização da rede de escolas o ensino básico e secundário. Como director da Faculdade de Economia e Gestão, assumiu a seu cargo a direcção da Católica Porto Business School, tendo lançado as bases para a acreditação e a internacionalização, mobilizando várias escolas de negócios da rede de universidades Católicas no mundo da lusofonia em torno do MBA Atlântico, um projecto de MBA destinado a formar e preparar quadros empresariais vocacionados para o mundo global dos negócios. Em 2012, o movimento daria origem à criação formal da Católica Business Schools Alliance entre as Universidades Católicas no Porto e em Luanda, e a um processo de alargamento ao Rio de Janeiro (Brasil), Beira (Moçambique) e Macau (China).
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Foto: António Cruz
El sentiment de comunitat va més enllà de compartir un projecte com el de la UOC. Per damunt d'estratègies i plans, aquest sentiment arrela en els moments i els espais informals, on es fa possible construir un esperit de cohesió, motivació i pertinença. La rectora Àngels Fitó va poder saludar personalment a tothom que es va apropar al pati del Campus del Poblenou i va acomiadar aquest intens curs plegats i vadesitjar-nos un bon estiu, tot compartint una copa amb música en directe a càrrec de companys i companyes de la nostra universitat.
La trobada, a més va coincidir amb diverses activitats paral·leles. Així, des d'una hora abans va tenir lloc l'emissió del programa La UOC en viu!, on vam gaudird'una demostració culinària a càrrec d'Ada Parellada, i alguna altra sorpresa.
Uma noite especial! De encontros, sentimentos, sorrisos satisfeitos e felizes. Sem dúvidas essas foram características que marcaram o tom da Festa de Encerramento de 2015 do Colégio Futuro Vip Recreio, que trazia como tema os 450 Anos da Cidade Maravilhosa. Por volta das 18 horas os vips e seus familiares começaram a ocupar o hall de entrada de nossa Escola. Nesse momento a Equipe Vip fazia os últimos ajustes para tudo ficar a altura e de acordo como nossos convidados merecem. Tudo pronto, os convidados começaram a adentrar a quadra de nossa Escola, que na ocasião se transformara em um belo e decorado salão de festas para receber as apresentações da Educação Infantil e Ensino Fundamental I, e também os alunos formandos que concluíram seus respectivos ciclos escolares: Pré-Escola II, 1º Ano da Alfabetização e 5º Ano do Ens. Fundamental. Uma noite recheada de coisas boas! As apresentações começaram e foram todas embaladas por músicas que entoavam a nossa bela Cidade do Rio de Janeiro. E nossos pequenos estavam com sorriso no rosto, e coreografia no pé! Lindos de ver! Em seguida foi passado um vídeo com um resumo das diversas atividades realizadas por nossos Vips ao longo do ano de 2015, que fez cama para o momento mais emocionante e aguardado da noite, a entrada e certificação de nossos formandos! Antes dos diplomas, todos a postos para a execução do hino nacional. Passado o hino, de um a um nossa diretora Zizi foi chamando, Formando e família, para receber o Diploma e tirar foto, pois momento importante como este merece registro! Um momento lindo de nossa festa, onde as lágrimas não foram contidas. Mas eram lágrimas do Orgulho, e estas podem rolar sem moderação. Parabéns a todos os formandos, familiares e sobretudo Professoras que ao longo de todo um ano letivo se doaram e se fizeram ferramenta para o excelente desenvolvimento de nossas crianças. À vocês, mestres, nosso mais sincero OBRIGADO! Dando sequência, nossos pequenos estenderam suas mãos e com a ajuda da ‘’Tia Zizi’’, fizeram o juramento. E com afinado coral, nossos Vips embalaram o encerramento de nossa festa ao som de Vinícius de Moraes: Ela é Carioca, seguida de Cidade Maravilhosa em ritmo de Carnaval. Teria como ser melhor?! Aposto que não! Chave de ouro para um 2015 de ouro. Um ano de vitórias, conquistas e crescimento. Que venha 2016, e que seja VIP!
Week 2 Theme - Fashion
Uniforms
Uniforms bring a group of people together to show each other and everyone else, “This is our group.”
This sentiment is felt most clearly at the funeral service for a Police Officer killed in the line of duty.
If you find yourself at a CPD funeral but you are not part of the law enforcement community (i.e., Officer or family member) you had better be respectful because you are on hallowed ground... in a sacred space.
At these services, outsiders (guests) can sense the grief and the remorse felt by those Officers in attendance but most of all you can sense a feeling that says to everyone, “This is our group. This happened to us.” There is a palpable, underlying tension that can only be interpreted as, “We will fix this problem, our problem. And no one should think for one minute of getting in our way; of stopping us.”
We all have our opinions about revenge and justice but trust me when I say there is absolutely no room for debate or discussion of those things at these services. There is only profound sadness for the Officer's family and solemn respect for what needs to be done next. If you look into the eyes of all of those in uniform at this service you'll see firsthand the CPD's resolve and determination to take care of one of their own. It's an amazing, collective natural phenomenon.
Today, nine days after CPD Ofc. Clifton Lewis was gunned down (and thirteen days after he proposed to his long-time girlfriend on Christmas) two men were charged with his murder.
Farewell Clifton. Your friendship and laughter will be dearly missed and your uniform will always remain empty to us.
Photo gallery of the funeral services and related images...
www.chicagotribune.com/news/local/breaking/chi-111229-off...
Notes I wrote from another Officer's funeral in 2009 (coincidentally describing their uniforms also)...
atimelived.wordpress.com/2009/06/08/notes-from-a-chicago-...
This is an original design by Leather Made Nice since May 2008 Anything else is a copy.
This band was designed for people that want to express their sentiment without revealing it to everyone. It is hand-craft from premium tooling leather. We can hand-stamp from 30 characters of text up to 40, including spaces. They are dyed to your specs and topstitched with either matching upholstery thread or contrasting thread.
El sentiment de comunitat va més enllà de compartir un projecte com el de la UOC. Per damunt d'estratègies i plans, aquest sentiment arrela en els moments i els espais informals, on es fa possible construir un esperit de cohesió, motivació i pertinença. La rectora Àngels Fitó va poder saludar personalment a tothom que es va apropar al pati del Campus del Poblenou i va acomiadar aquest intens curs plegats i vadesitjar-nos un bon estiu, tot compartint una copa amb música en directe a càrrec de companys i companyes de la nostra universitat.
La trobada, a més va coincidir amb diverses activitats paral·leles. Així, des d'una hora abans va tenir lloc l'emissió del programa La UOC en viu!, on vam gaudird'una demostració culinària a càrrec d'Ada Parellada, i alguna altra sorpresa.
Nice sentiment, shame about the execution!
Quote by W R Lethaby reproduced at a book launch organised by the Society of Designer Craftsmen (who really should know better... )
Lethaby's influence is significant because of his role as a precursor of the early modern movement. His belief in good, honest architecture; that 'a house should be as efficient as a bicycle', is viewed as having influenced the German modernist pioneers.
Paradoxically, it also speaks volumes about the mis-use of DTP programmes!
"The papacy inspires the same sentiment like the Roman goddess, Queen of Heaven, and leads its followers to consider Eve's sin in the same way as paganism did. as paganism. In the canon of the Mass, the most solemn service in the Roman
missal, we find the following expression in the apostrophe to the fault of our first parents:
"O beata culpa,quas talem meruisti Redemptorem!"
O blessed fault, which has provided us with such a Redeemer. -
The idea contained in these words is entirely pagan. Here's what they boil down to: "Thanks be to Eve, whose fault whose fault has obtained for us the glorious Savior." -
The idea of a primordial tradition emerged in Germany in the early 19th century as a consequence of the discovery of the great Eastern sacred texts: it enabled the universal claims of the biblical narrative to be transposed by assigning it a common ancestor with India, Persia and China. In fact, his approach remained marked by his Catholic training and the notion of apostolic tradition based on the two sources of truth: the Scriptures and transmission through the chain of the priesthood."This is the great connection between the physical and the and the spiritual, the earthly and the supersensible, which he wanted to present, as well as the way, which the
the path that man must take through his developing cognitive abilities the path that man must take through his developing cognitive abilities if he wants to ascend from the earthly to the spiritual. to the spiritual. This is a question that man must always ask himself. Schiller had presented this problem in his own witty way in the "Letters on the Aesthetic Education of Man".
This treatise, only little known and studied, is a
treasure trove for the one who sets out to solve this riddle. Goethe was inspired by it to express himself on the same question and he did so in the fairy tale "Green Snake and the beautiful Lily", which he later added to the "Unterhaltungen deutscher Ausgewanderten" (conversations of German emigrants). The fairy tale "Green Snake and the beautiful lily" shows the development of the human soul to ever higher insight,
All human soul forces can develop, not only the human thinking faculty. All soul forces, also feeling and willing, can penetrate into the objective secrets of the world. But they must learn to
must learn to switch off.
anthroposophie.byu.edu/vortraege/053_16.pdf
"In itself, the reality which we now call 'Christian religion' existed even among the ancients, and was present from the beginning of the human race until Christ came in the flesh; and it is in consequence of this coming, that the true religion existing from all time, began to be called Christian."
- Saint Augustine, Retractaciones, I, XII, 3
"My heart has become capable of every form: it is a pasture for gazelles and a convent for Christian monks, and a temple for idols, and the Kaabah of the pilgrim, and the table of the Thorah and the book of the Qorân. I am the religion of Love, whatever road its camels take; my religion and my faith are the true religion."
Ibn Arabi (Tarjumân al-Ashwâq)
"As far as religions are concerned, only transcendent unity, achieved from above, is valid: the unity that results from the recognition of the One Tradition beyond its various particular and historical forms, the recognition of the constant metaphysical contents that present themselves in various guises - like so many translations into several "languages" - in the world's multiple religions and sacred traditions. The prerequisite, then, is an "esoteric" understanding of what manifests itself in the confusing and sometimes contradictory variety of religions and traditions. Encounter, therefore, can only take place at the top, at the level of elites capable of grasping the inner, transcendent dimension of the various traditions; then unity would automatically follow, and "dialogues" could take place without disturbing the limits proper to each tradition at the level of "base" and external doctrine. But there is nothing of the kind in the recent reformist initiatives that have given rise to "ecumenical euphoria". It's essentially a matter of simple tolerance that more or less renounces dogma."
Julius Evola (1898-1974)
For René Guénon, religious practice in general concerns only the exoteric, essentially social and moral, aspect of the Primordial Tradition. His knowledge is therefore intended to go beyond the religious point of view, without denying it, but assuming it in its entirety19. Epistemologically speaking, for traditionalists, metaphysical knowledge is not simply a matter of reason, but of intellectual intuition, which is supra-rational20. Knowledge of this hidden truth is therefore aimed at "metaphysical realization" through traditional initiatory rites that are distinct from mere religious rites and inaccessible to the majority. Christianity is, however, an exception for Frithjof Schuon and Jean Borella, for whom Christian sacraments are indeed initiatory. Be that as it may, the Traditional Method is in many respects a "method which is the opposite of a method, since it maintains the secrets, the trials". Beyond his rejection of modernity, Guénon rejected the autonomy and primacy of reason, in contradiction to the entire evolution of Western thought since the end of the Middle Ages, in favor of a purely spiritual "intellectual intuition". Such an approach led him to view the entire cosmos as an illusion destined to dissolve into divine unity at the end of time. These choices gave rise to two complementary features essential to the development of his system: 1) the existence of an original revealed datum, which the work of reason had first commented on and then distorted, and which he called "primordial Tradition", long predating Judeo-Christianity; a tradition handed down from master to disciple since the dawn of time; 2) the central role attributed to the forces of evil, the only "motor of history" driving the world into a slow, ineluctable "descent".
The concept of "intellectual intuition" is rather difficult to grasp. Guénon also rejects mysticism. Does this "intellectual intuition" correspond to the spirit of the classical body-soul-spirit triptych (with reason referring to the body and mysticism to the soul)? Things change when we consider, beyond the method of approach, the nature of knowledge: what Guénon calls pure intellectual intuition is immediate access to "Deity", to use Master Eckhardt's language, beyond the revealed God. It refers to that identification with God himself which led the Sufi master al-Hallaj to martyrdom, and to what other great spiritualists, recognized by Guénon himself as esoteric, have called mysticism.
www.cairn.info/revue-la-chaine-d-union-2007-1-page-18.htm
The Two Babylons, subtitled Romanism and its Origins, is a book that started out as a religious pamphlet published in 1853 by the Presbyterian Free Church of Scotland theologian Alexander Hislop (1807–65). Its central theme is the argument that the Catholic Church is the Babylon of the Apocalypse which is described in the Bible.[1] The book delves into the symbolism of the image which is described in the Book of Revelation – the woman with the golden cup – and it also attempts to prove that many of the fundamental practices of the Church of Rome, and its Modus Operandi in general, stem from non-scriptural precedents. It analyzes modern Catholic holidays, including Christmas and Easter, and attempts to trace their roots back to pagan festivals. It also attempts to show that many other accepted doctrines (such as Jesus' crucifixion on a Cross) may not be correct. Hislop provides a detailed comparison of the ancient religion which was established in Babylon (allegedly by the Biblical king Nimrod and his wife, Semiramis) by drawing on a variety of historical and religious sources, in order to show that the modern Papacy and the Catholic Church are the same system as the Babylon that was mentioned by the apostle Paul in the first century (when he commented on the iniquity that was already creeping into the 1st century Christian church and the author of Revelation. Most modern scholars have rejected the book's arguments as erroneous and based on a flawed understanding of the Babylonian religion, but variations of them are accepted among some groups of Christian religious evangelical Protestants. The book was expanded in 1858, going through many editions. A 3rd edition was published in 1862, a 7th in 1871, (thus, a mere six years after the author's death, four successive posthumous editions had already appeared), and a popular edition in 1903.
Description
Hislop builds on the Panbabylonian school of Hyperdiffusionism, which was common in the 19th century, to argue that Classical and Ancient Near Eastern civilization took its inspiration from Babylon. From this he derives the argument that the mystery religions of Late Antiquity were actually offshoots of one ancient religion founded at the Tower of Babel. Panbabylonism has since been relegated to pseudohistory by 20th-century scholars. Much of Hislop's work centers on his association of the legendary Ninus and his semi-historical wife Semiramis with the Biblical Nimrod as her husband and her son, with their incestuous male offspring being Tammuz. Hellenistic histories of the Ancient Near East tended to conflate their faint recollections of the deeds of ancient kings into legendary figures who exerted far more power than any ancient king ever did. In Assyria, they invented an eponymous founder of Nineveh named Ninus, who supposedly ruled 52 years over an empire comparable to the Persian Empire at its greatest extent. Ninus' wife Semiramis was in turn a corruption of the historical figure Shammuramat, regent of the Neo-Assyrian Empire from 811 BC.[10] Hislop takes Ninus as a historical figure and associates him with the Biblical figure Nimrod, though he was not the first to do so. The Clementine literature made the association in the 4th Century AD. An influential belief throughout the Middle Ages was that Ninus was the inventor of idolatry,[11] a concept that Hislop clearly drew upon. However, Hislop wrote before the historical records of the ancient near east had been thoroughly decoded and studied, that cast doubt in the decades after he wrote whether there was any such figure as Ninus, and the Greek authors whom he quoted lacked credibility on the subject. The Two Babylons heavily relies on Austen Henry Layard's publications of his excavations at Nineveh, which had only been just discovered in 1851. This gave his work an appearance of being well-researched at the time of its publication. For example, Hislop linked the name of Easter with Astarte, the Phoenician fertility goddess by citing Layard's recent discovery of Astarte's Assyrian name, Ishtar, which Hislop took to be "identical" to Easter. What means the term Easter itself? It is not a Christian name. It bears its Chaldean origin on its very forehead. Easter is nothing else than Astarte, one of the titles of Beltis, the queen of heaven, whose name, as pronounced by the people Nineveh, was evidently identical with that now in common use in this country. That name, as found by Layard on the Assyrian monuments, is Ishtar.
Relief of the Babylonian goddess Ishtar, whose name Hislop incorrectly claimed to be the root behind the English word Easter
Hislop's claim that Easter is derived from Ishtar is rejected by historical linguists and is an example of folk etymology. Philologists derive the word Easter from Old English Ēostre, the name of a West Germanic goddess. Ēostre derives from the Proto-Germanic goddess name *austrōn-, whose name in turn derives from the Proto-Indo-European deity and personified dawn *h₂ewsṓs (from the Proto-Indo-European root *aus-, meaning 'to shine' and thus 'dawn, east'). Other dawn goddesses who developed from *h₂ewsṓs include Latin Aurora, Ancient Greek Eos, and Vedic Sanskrit Ushas.[14][15][16] Ishtar, however, is unrelated. Ishtar is a Semitic name of uncertain etymology, possibly taken from the same root as Assyria, or from a semitic word meaning "to irrigate". Hislop ultimately claimed to trace Catholic doctrines back to the worship of Nimrod, asserting that the Catholic Church represented Whore of Babylon of the Book of Revelation and that "the Pope himself is truly and properly the lineal representative of Belshazzar." He claimed that the Christogram IHS, the first three Greek letters in the name of Jesus, represented Latin characters standing for Isis, Horus and Seb.
Analysis
In the note by the editor of the 7th edition, which was published in 1871, it was claimed, "that no one, so far as we are aware, has ventured to challenge the accuracy of the historical proofs adduced in support of the startling announcement on the title page." Since then, however, there have been many who have challenged the accuracy of Hislop's claims. For example, Lester L. Grabbe has highlighted the fact that Hislop's entire argument, particularly his association of Ninus with Nimrod, is based on a misunderstanding of historical Babylon and its religion.[4] Grabbe also criticizes Hislop for portraying the mythological queen Semiramis as Nimrod's consort, despite the fact that she is never even mentioned in a single text associated with him, and for portraying her as the "mother of harlots",[4] even though this is not how she is depicted in any of the texts where she is mentioned. In 2011, a critical edition was published. Although Hislop's work is extensively footnoted, some commentators (in particular Ralph Woodrow) have made the assertion that the document contains numerous misconceptions, fabrications, logical fallacies, unsubstantiated conspiracy theories, and grave factual errors.
Influence
Some fundamentalist Protestants still regard Hislop's book as proof that the Roman Catholic Church is, in fact, the continuation of the ancient Babylonian religion. In 1921 A. W. Pink confidently asserted that Hislop's work had "proven conclusively that all the idolatrous systems of the nations had their origin in what was founded by that mighty Rebel, the beginning of whose kingdom was Babel."[20] Jehovah's Witnesses' periodical The Watchtower frequently published excerpts from it until the 1980s.[21][better source needed] The book's thesis has also featured prominently in the conspiracy theories of racist groups such as The Covenant, The Sword, and the Arm of the Lord and other fringe groups. Anti-Catholic Evangelical publisher Jack Chick endorsed the book, and his store still offers it. non-primary source needed] A number of Seventh-day Adventists still use The Two Babylons as source material. An example is the somewhat controversial Walter Veith, who still use the conclusions from Hislop's book to support his articles published at the website "Amazing Discoveries". Adventist magazine Spectrum, however, dismisses Veith as a conspiracy theorist. As well, various viral image posts have appeared on the internet, usually in neopagan or atheist spaces, citing Hislop's theory of Easter being etymologically derived from Ishtar, as well as adding in more misleading pieces such as claiming Ishtar's symbols were the "bunny" and the "egg". This view has been echoed by the Richard Dawkins Foundation for Reason and Science, who has since redacted the claim.[
en.wikipedia.org/wiki/The_Two_Babylons
This book has been reissued many times. Its first publication was in 1916. The edition I read was printed in 1965. The title has one of those old lengthy subtitles underneath it: “Or, the Papal worship proved to be the worship of Nimrod and his wife.” I guess the subtitle about sums it up. The author carefully examines the various elements of Roman Catholicism and concludes in each case that it has its foundation in the ancient religion and practices of old Babylon as opposed to New Testament Christianity. The topics covered include: mitres, robes, candles, rosaries, statues, crosses, fishes, festivals, doctrines, developments and much more. It is pretty comprehensive, at least up until the date when it was written. The book will also go some way to explaining the origins of ‘the gods’ showing that they were founded upon the patriarchs and their deeds. The style of this book is more suited to academics and particularly those who are familiar with classical mythology. Neither of which describes myself and I would have to admit that much of the finer detail went over my head. The book can be made easier to comprehend and considerably shortened by not reading the frequent and lengthy footnotes. Why am I recommending this book? Well, quite simply the subject matter in hand is of such vital importance to God’s children. Many through woeful ignorance have been seduced into thinking that Catholicism is somehow ‘Christian’. This book is something of a standard work when it comes to exposing, not just a few ‘errors’ in Catholicism, but the entire system for what it is really all about. From both history and doctrine Mr Hislop shows overwhelmingly that the origins and practices of this religion are founded upon ancient Babylonian mysticism. Whether it is through this particular book or one of the many others that have been ably written on this subject I think that every one who is a believer in the biblical Gospel should acquaint himself with the facts of what that religion is really all about. There is no inference whatsoever in this book that anyone should have cause to despise catholic people. It focuses purely on the facts of the development of the system and concludes, just as many others do, that God has one specific word to those who are caught up with this ‘Alternative Church’ – “Come out of her, my people, that ye be not partakers of her sins.” In conclusion, this particular book may not be the one for everyone on this subject, but those with a slightly more academic bent will appreciate the carefully researched detail and its presentation.
www.newtestamentpattern.net/book-reviews/expose/the-two-b...
Primordial Tradition is Perennialism's idea that a single metaphysical truth intrinsically links all sacred traditions to an original revelation, the cause of which is non-human (divine). This truth, intrinsic to all traditions, constitutes the unique "Universal and Unanimous Tradition "1, which can be discovered through the multiple symbolic, mythical and ritual correspondences shared by the various sacred traditions of mankind.Developing the concept of Perennis Philosophia, the concept of Primordial Tradition has been theorized and problematized in contemporary times by the "School of Tradition "2 . This school is made up of writers, philosophers, anthropologists, historians and essayists from various religious denominations, whose founder and principal representative is the metaphysician René Guénon. For him, Primordial Tradition refers to humanity's oldest tradition, of meta-historical origin, which is "common to all authentic and 'orthodox' traditions, whose traces and signs appear very legibly in the symbols, rites and myths "3 of the various "traditional forms" or observable religions. Primordial Tradition is a concept that refers to the founding myths of mankind's various sacred traditions, such as the earthly paradise of the Bible, the Golden Age of Greco-Roman mythology or the Hindu krita yugaAS 1. Intimately linked to intuitive and intellectual knowledge of the "Ultimate Principle", Primordial Tradition thus designates a state of spiritual being that man lost during the Fall, and which he must regainAS 2 through metaphysical knowledge, both speculative (oral or written teaching) and operative (ritual initiation). The traditionalist imaginary is thus attentive to what each observable orthodox tradition says, and draws from their common account of a golden age the conclusion of a "Revelation, or primitive illumination of human thought". The starting point is therefore that the unity of the Principle of reality, God, is matched by the unity of a primordial revelation, expressed and revealed in the various sacred traditions of mankind. The traditionalist therefore gives equal credence to the accounts of the different "religions" as legitimate testimonies to the same original metaphysical experience. The "Traditional Method" thus endeavours to "discover an essential unity or equivalence of symbols, forms, myths, dogmas and disciplines beyond the varied expressions that the contents may have in the different historical traditions", with the aim of "bringing out the universal character of a symbol or teaching by comparing it with other corresponding symbols belonging to other traditions, in order to establish the presence of something superior and anterior to each of these formulations, different from each other, but nevertheless equivalent". The School of Tradition's approach is therefore not limited to the religious realm, but penetrates what it considers to be its inner, metaphysical aspect. From this perspective, the "synthesis" it intends to make of the various doctrinal expressions is not a "syncretism", as it does not intend to mix rites, symbols or myths, but to draw comparisons between them. Indeed, "Syncretism consists in bringing together, from the outside, elements that are more or less disparate and which, seen in this way, can never really be unified; in short, it's just a kind of eclecticism, with all that eclecticism always entails in terms of fragmentation and incoherence. This is something purely external and superficial; the elements taken from all sides and brought together artificially in this way only ever have the character of borrowings, incapable of being effectively integrated into a doctrine worthy of the name. Synthesis, on the other hand, is essentially performed from within; by this we mean that it properly consists in considering things in the unity of their very principle, in seeing how they derive and depend on this principle, and thus uniting them, or rather becoming aware of their real union, by virtue of a link that is all interior, inherent in what is deepest in their nature."