View allAll Photos Tagged oilpress
abandoned small oil press - Crete
PASOK means "Panellinio Sosialistiko Kinima" (Panhellenic Socialist Movement)
MUELA OLEARIA
El uso de este sistema es algo posterior al anterior, concretamente se fecha en el siglo I a. C. y es el autor Columela quien nos ofrece su primera mención. Sin embargo, su uso, centrado sobre todo en la zona del Mediterráneo, ha perdurado durante los siglos llegando incluso hasta la actualidad. El objetivo de la mola era similar al “trapetum”: moler la aceituna sin partir los huesos. Esta herramienta estaba compuesta por una peana circular plana o inclinada hacia el centro con un diámetro variable entre 1,40 metros y 2,10 metros. En el centro de la pieza había un agujero de forma circular o cuadrada de profundidad variable en el que se introducía un eje vertical. A este eje vertical se fijaba uno horizontal que atravesaba las muela. La pieza cilíndrica o muela rotaba gracias a la fuerza humana en épocas más antiguas, siendo sustituida por fuerza animal en épocas más recientes.
This is the leftover block of an old British-built Blackstone -brand stationary engine. The flywheels and various other parts have long since been removed. I am not sure what year this engine is; however, quick research of the Blackstone brand reveals the company was in business from 1889 all the way through being bought-out by other companies into the late 1930s. This is possibly a later-built engine from the 1940s or early 1950s, with “Blackstone Work” still stamped onto the block. Seasoned stationary engine enthusiasts will know more.
This was found on the island of Kefalonia, Greece – on a spot by a main roadside which has several other pieces of large machinery dotted about – including the remains of an old Dodge lorry. Apparently, this was all once part of a steam-driven olive oil press, which ceased operation after an infamous earthquake which shook the Ionian islands in 1953.
A Google Earth Street View picture of this site taken circa 2009 or 2010 shows this same engine from the roadside, with dual flywheels attached.
En la finca de Son Torrella. Valle de Coanegra - Santa María del Camí - Mallorca
Perdonad las escasas visitas, pero ando en otras cosas (una de ellas es aprender
a mejorar la edición haciendo pruebas como éstas).
Os veo luego! ;-)
Sorry for the few visits. I'll see you later!
These are the remains of a 1940s Dodge Truck; More specifically, they are the gutted cab, and the lone front clip of a circa 1939-’47 Dodge “Job-Rated” 2-or-3-Ton Truck, designed in the U.S., and assembled in Canada, purpose-built as a RHD example for use in allied countries in Europe, for the “Lend-Lease” campaign, originally organised by President Roosevelt, during WWII.
This picture was taken on the Greek island of Kefalonia; not far from the towns of Katellios, and between Atsoupades and Valerianos. Visible from the main roadside, this site was said to be a former steam-powered olive oil press, which was operational until at least the devastating earthquake of 1953, then was abandoned. These pieces of machinery – including this old truck, has been sitting here ever since.
This truck cab + front is completely stripped free of any immediately usable parts; the gutted cab in the background even has its original VIN plaques + codes removed. A couple of heavily worn pedals remain, as well as small bits of steering gear. The holes for the respective dials and gauges are still there, revealing that this truck was originally a RHD configuration.
In this spot, obscured by a large bush, there also is an equally heavily stripped front clip of a circa 1946-’55 Chevrolet/GMC heavy truck.
Son Torrella (V) - Santa María del Camí - Mallorca Más grande y fondo negro- View On Black
Desde Santa Maria se pueden emprender diversas excursiones en coche, bicicleta o a pie. Una de las más recomendables es la que, partiendo de la estación del tren, se dirige al norte hacia el valle de Coanegra y a la cueva (avenc) de Son Pou.
A unos 3 km el camino de Coanegra pasa cerca de las casas de Son Torrella, con un gran ciprés delante. La parada es obligada. Las casas son un monumento histórico, con un patio central de piedra, y con una almazara (donde se producía el aceite) que se movía con la fuerza del agua.
El Consell de Mallorca protegió la possessió de Son Torrella en 1994 declarándola Bien de Interés Cultural (BIC) y que, gracias a un convenio entre la propiedad, el Ajuntament de Santa Maria y el mismo Consell, puede visitarse ateniéndose al régimen establecido.
Creo que el día de visita es el lunes. Gracias Biel Alomar y Martí Canyelles
por vuestras explicaciones y por hacer posible la visita en sábado.
-----------------------------------------------------------------------------------------------------
Inside that house there is also an oil-press mill.
Santa María del Camí - Mallorca
Las casas de Son Torrella son un monumento histórico, con un patio central de piedra y con una almazara que se movía con la fuerza del agua.
El valle de Coanegra - Santa María del Camí - Mallorca
Más grande sobre fondo negro - View On Black
Desde Santa Maria se pueden emprender diversas excursiones en coche, bicicleta o a pie.
Una de las más recomendables es la que, partiendo de la estación del tren,
se dirige al norte hacia el valle de Coanegra y a la cueva (avenc) de Son Pou.
A unos 3 km el camino de Coanegra pasa cerca de las casas de Son Torrella, con un gran ciprés delante. La parada es obligada. Las casas son un monumento histórico, con un patio central de piedra, y con una almazara (donde se producía el aceite) que se movía con la fuerza del agua.
El día de visita es el lunes. Gracias Biel Alomar y Martí Canyelles por vuestras explicaciones
y por hacer posible la visita en sábado.
-----------------------------------------------------------------------------------------------------
Inside that houses there is an oil-press mill.
Today has died a great Spanich writer: Miguel Delibes en.wikipedia.org/wiki/Miguel_Delibes
Son Torrella (IV) - Santa María del Camí - Mallorca
Para verlo más grande sobre fondo negro- View On Black
Desde Santa Maria se pueden emprender diversas excursiones en coche, bicicleta o a pie. Una de las más recomendables es la que, partiendo de la estación del tren, se dirige al norte hacia el valle de Coanegra y a la cueva (avenc) de Son Pou.
A unos 3 km el camino de Coanegra pasa cerca de las casas de Son Torrella, con un gran ciprés delante. La parada es obligada. Las casas son un monumento histórico, con un patio central de piedra, y con una almazara (donde se producía el aceite) que se movía con la fuerza del agua.
El día de visita es el lunes. Gracias Biel Alomar y Martí Canyelles por vuestras explicaciones y por hacer posible la visita en sábado.
-----------------------------------------------------------------------------------------------------
Inside that house there is an oil-press mill.
Thanks for the texture to Princess of Shadows
PRENSA DE ACEITE DE OLIVA DE PALANCA
En este tipo de prensa, el más primitivo de todos los que usan el principio de la palanca con el fin de aumentar el efecto de la potencia sobre el punto de resistencia, la presión sobre la pasta de las aceitunas era simplemente la ejercida por un peso que se colgaba en el otro extremo de la palanca, más el propicio de la viga.
Taken on 5 August 2012 and uploaded on 6 March 2025.
Culex is an oil or "oil products" tanker, here sailing up the River Thames and passing Tilbury Docks.
Culex was built in 1968 at Appledore, Devon. It's had various names, variants on "Oilpress" followed by Culex: Culex is, apparently, a variety of mosquito. It's now a Lome Port, Togo.
[SAM_9880 (2)a]
L- large / grande
C- Comment / comentar
FIRA DE S’OLIVA - Caimari (Selva), Mallorca
Aceitunas sobre esteras de esparto en una almazara
----------------------------------
Olives inside the baskets at the oil press
............................................
Olives als esportins de la tafona (trull)
The Charilaos Soap factory was founded in 1875 by the Lysandros and Emmanouil Charilaos brothers who arrived in Elefsina from Galatsi, Romania.
As a source of energy it used steam and as raw materials olives and other raw materials. The product was transported very easily by ships to Patras, Syros and Piraeus, with the production reaching 600,000 tonnes - of which 175,000 were exported to Mediterranean countries. At that time the soap of Elefsina (Sapon Elefsinos) competed with French soap.
In 1892 Epaminondas Charilaos, a chemist who studied in France and Germany, is associated with the chemist Nicholas Kanellopoulos and they buy the soap factory in Elefsina, which has since been renamed "E. Charilaos - N. Kanellopoulos".
The factory, which started with 20 workers, employed in 1900 90 workers (of which 10 were women) and about 250 in 1928.
Its operation ceased in the 1960s.
The inactive area of the Old Olive Press hosted till summer 2017 cultural events but was closed to the public in June 2017 due to the dangerous condition of part of the building complex.
RMAS OILWELL Y23
Pennant number: Y23
Standard displacement 280 tons
Full displacement: 530 tons;
Length 41.5 m x Beam 9.0 m x Draught 2.5 m
Propulsion: 1 x Lister Blackstone diesel (405 bhp)
Speed: 9 knots
Complement: 2 officers and 7 ratings
Builders: Babcock Marine Appledore , Appledore, U.K.
Launched: January 1969
Completed: 7 March 1969.
1999: Sold out of service and renamed Dragonfish, being operated by M.H. Bland Shipping of Gibraltar
2020: Still extant (Equasis)
The Oilpress class of 6 coastal tankers were ordered in 1967 to provide cost-effective transmission of oil products between coastal installations, these vessels operated as bunkering craft in the major naval bases, they were operated by RMAS
RMAS OILWELL seen alongside HMS ARK ROYAL in May 1991
The Charilaos Soap factory was founded in 1875 by the Lysandros and Emmanouil Charilaos brothers who arrived in Elefsina from Galatsi, Romania.
As a source of energy it used steam and as raw materials olives and other raw materials. The product was transported very easily by ships to Patras, Syros and Piraeus, with the production reaching 600,000 tonnes - of which 175,000 were exported to Mediterranean countries. At that time the soap of Elefsina (Sapon Elefsinos) competed with French soap.
In 1892 Epaminondas Charilaos, a chemist who studied in France and Germany, is associated with the chemist Nicholas Kanellopoulos and they buy the soap factory in Elefsina, which has since been renamed "E. Charilaos - N. Kanellopoulos".
The factory, which started with 20 workers, employed in 1900 90 workers (of which 10 were women) and about 250 in 1928.
Its operation ceased in the 1960s.
The inactive area of the Old Olive Press hosted till summer 2017 cultural events but was closed to the public in June 2017 due to the dangerous condition of part of the building complex.
The Charilaos Soap factory was founded in 1875 by the Lysandros and Emmanouil Charilaos brothers who arrived in Elefsina from Galatsi, Romania.
As a source of energy it used steam and as raw materials olives and other raw materials. The product was transported very easily by ships to Patras, Syros and Piraeus, with the production reaching 600,000 tonnes - of which 175,000 were exported to Mediterranean countries. At that time the soap of Elefsina (Sapon Elefsinos) competed with French soap.
In 1892 Epaminondas Charilaos, a chemist who studied in France and Germany, is associated with the chemist Nicholas Kanellopoulos and they buy the soap factory in Elefsina, which has since been renamed "E. Charilaos - N. Kanellopoulos".
The factory, which started with 20 workers, employed in 1900 90 workers (of which 10 were women) and about 250 in 1928.
Its operation ceased in the 1960s.
The inactive area of the Old Olive Press hosted till summer 2017 cultural events but was closed to the public in June 2017 due to the dangerous condition of part of the building complex.
OILFIELD - IMO 4906410
Pennant number: Y24
Standard displacement 280 tons
Full displacement 530 tons;
Length 41.5 m x Beam 9.0 m x Draught 2.5 m
Propulsion 1 x Lister Blackstone diesel (405 bhp)
Speed 9 knots
Complement 2 officers and 7 ratings
Builders Babcock Marine Appledore , Appledore, U.K.
Launched September 1968 and Completed 1969.
The Oilpress class of 6 coastal tankers were ordered in 1967 to provide raid and cost-effective transmission of oil products between coastal installations, these vessels operated as bunkering craft in the major naval bases, they were operated by RMAS
History
•1968: OILFIELD : RMAS (Royal Maritime Auxiliary Service)
•1995: OILFIELD : Oilfield Shipping, Malta
•2008: OILFIELD : SL Spiro Shipping, Malta
•2011: MUSCA : Allantone Supplies Ltd
•2015: WOOD SPIRIT : Impact Trading Ltd (Northern Oils), Sierra Leone
•2019: Still trading, further details not known
OILFIELD seen at Portsmouth on the 28 July 1980
Ship Details : Miramar - May 2020 / Marine News (2012)
In the background is one of the Director Class Paddle Tugs, name removed from paddle box, assume awaiting for disposal.
«عصارخانه شاهي» اصفهان با مساحت 360 در 700 مترمربع زيربنا از عناصر مهم محور فرهنگی، تاريخي و گردشگري اصفهان است. اين بنا در دوره شاه عباس اول و همزمان با احداث بازار بزرگ اصفهان در بازار مخلص نزديك مدرسه ملا عبدالله بنا شده است. فضاي اصلي بنا در يك طبقه با ارتفاع 11 متر است كه توسط سه فضاي گنبدي شكل ايجاد شده، و قسمتهاي جانبي آن در دو طبقه شكل گرفته است. اين بنا در سال 1298 با پيشرفت تكنولوژي تعطيل و متروكه شد، شهرداري منطقه 3 آن را خريداري و سازمان نوسازي و بهسازي اصفهان آن را مرمت كرد، اعتبار مرمت عصارخانه شاهي ششصد ميليون ريال بوده كه از سال 80 عمليات مرمت آغاز و آبان 82 به پايان ميرسد. عصار خانه ها بخش مهمی از معماری دوره صفوی بوده اند که هنوز نیز از دیدنی ترین بناهای معماری آن زمان محسوب می شوند.
Statues by:
Felix Lucero
1895 - 1951
The artist sculptor was born in Trinidad, Colorado. In World War I he lay critically injured on a forgotten battlefield. He vowed to God and to himself that if he survived, he would dedicate the remainder of his life to the sculpturing of religious statues for which he had a natural talent. After 20 years of this pious working various parts of the country, he arrived in Tucson in 1936. Heartbreak and pain walked with the artist during his sacred efforts.
In The Garden of Gethsemane
Gethsemane (from the Hebrew "Gat Shemanim", which means "oil press") was the garden where, according to the New Testament and Christian traditions, Jesus and his disciples retreated to pray after the Last Supper, the night before he was crucified (see Atonement). According to Luke 22:43–44, Jesus' anguish in Gethsemane was so deep that "his sweat was as it were great drops of blood falling down to the ground." Gethsemane was also where Christ was betrayed by the disciple Judas Iscariot.
The garden identified as Gethsemane is located at the foot of the Mount of Olives, now within the city of Jerusalem.[1] Located by the garden is the Church of All Nations, also known as the Church of the Agony.
The name Gethsemane is given in the Greek of the Gospels (Matthew 26:36 and Mark 14:32) as Γεθσημανι (Gethsêmani). This represents the Aramaic 'Gath-Šmânê', meaning 'the oil press' or 'oil vat' (referring to olive oil).[1] It would appear from this that there were a number of olive trees planted around the area at the time. The Gospel of Mark (xiv, 32) calls it chorion, "a place" or "estate"; The Gospel of John (xviii, 1) speaks of it as kepos, a "garden" or "orchard". The garden today is filled with olive trees that might well be descendants of those from the time of Jesus.
The Garden of Gethsemane was a focal site for Christian pilgrims.
Why the leader of this group never existed:
1. No first century secular evidence whatsoever exists to support the actuality of Yeshua ben Yosef. In the words of Bart Ehrman: “What sorts of things do pagan authors from the time of Jesus have to say about him? Nothing. As odd as it may seem, there is no mention of Jesus at all by any of his pagan contemporaries. There are no birth records, no trial transcripts, no death certificates; there are no expressions of interest, no heated slanders, no passing references – nothing. In fact, if we broaden our field of concern to the years after his death – even if we include the entire first century of the Common Era – there is not so much as a solitary reference to Jesus in any non-Christian, non-Jewish source of any kind. I should stress that we do have a large number of documents from the time – the writings of poets, philosophers, historians, scientists, and government officials, for example, not to mention the large collection of surviving inscriptions on stone and private letters and legal documents on papyrus. In none of this vast array of surviving writings is Jesus’ name ever so much as mentioned.” (pp. 56-57)
2. The earliest New Testament writers seem ignorant of the details of Jesus’ life, which become more crystalized in later texts.Paul seems unaware of any virgin birth, for example. No wise men, no star in the east, no miracles. Historians have long puzzled over the “Silence of Paul” on the most basic biographical facts and teachings of Jesus. Paul fails to cite Jesus’ authority precisely when it would make his case. What’s more, he never calls the twelve apostles Jesus’ disciples; in fact, he never says Jesus HAD disciples –or a ministry, or did miracles, or gave teachings. He virtually refuses to disclose any other biographical detail, and the few cryptic hints he offers aren’t just vague, but contradict the gospels. The leaders of the early Christian movement in Jerusalem like Peter and James are supposedly Jesus’ own followers and family; but Paul dismisses them as nobodies and repeatedly opposes them for not being true Christians!
Liberal theologian Marcus Borg suggests that people read the books of the New Testament in chronological order to see how early Christianity unfolded. “Placing the Gospels after Paul makes it clear that as written documents they are not the source of early Christianity but its product. The Gospel — the good news — of and about Jesus existed before the Gospels. They are the products of early Christian communities several decades after Jesus’ historical life and tell us how those communities saw his significance in their historical context.”
3. Even the New Testament stories don’t claim to be first-hand accounts. We now know that the four gospels were assigned the names of the apostles Matthew, Mark, Luke, and John, not written by them. To make matter sketchier, the name designations happened sometime in second century, around 100 years or more after Christianity supposedly began. For a variety of reasons, the practice of pseudonymous writing was common at the time and many contemporary documents are “signed” by famous figures. The same is true of the New Testament epistles except for a handful of letters from Paul (6 out of 13) which are broadly thought to be genuine. But even the gospel stories don’t actually say, “I was there.” Rather, they claim the existence of other witnesses, a phenomenon familiar to anyone who has heard the phrase, my aunt knew someone who . . . .
4. The gospels, our only accounts of a historical Jesus, contradict each other.If you think you know the Jesus story pretty well, I suggest that you pause at this point to test yourself with the 20 question quiz at ExChristian.net.
The gospel of Mark is thought to be the earliest existing “life of Jesus,” and linguistic analysis suggests that Luke and Matthew both simply reworked Mark and added their own corrections and new material. But they contradict each other and, to an even greater degree contradict the much later gospel of John, because they were written with different objectives for different audiences. The incompatible Easter stories offer one example of how much the stories disagree.
5. Modern scholars who claim to have uncovered the real historical Jesus depict wildly different persons. They include a cynic philosopher, charismatic Hasid, liberal Pharisee, conservative rabbi, Zealot revolutionary, nonviolent pacifist to borrow from a much longer listassembled by Price. In his words (pp. 15-16), “The historical Jesus (if there was one) might well have been a messianic king, or a progressive Pharisee, or a Galilean shaman, or a magus, or a Hellenistic sage. But he cannot very well have been all of them at the same time.” John Dominic Crossan of the Jesus Seminar grumbles that “the stunning diversity is an academic embarrassment.”
www.salon.com/2014/09/01/5_reasons_to_suspect_that_jesus_...
Statues by:
Felix Lucero
1895 - 1951
The artist sculptor was born in Trinidad, Colorado. In World War I he lay critically injured on a forgotten battlefield. He vowed to God and to himself that if he survived, he would dedicate the remainder of his life to the sculpturing of religious statues for which he had a natural talent. After 20 years of this pious working various parts of the country, he arrived in Tucson in 1936. Heartbreak and pain walked with the artist during his sacred efforts.
In The Garden of Gethsemane
Gethsemane (from the Hebrew "Gat Shemanim", which means "oil press") was the garden where, according to the New Testament and Christian traditions, Jesus and his disciples retreated to pray after the Last Supper, the night before he was crucified (see Atonement). According to Luke 22:43–44, Jesus' anguish in Gethsemane was so deep that "his sweat was as it were great drops of blood falling down to the ground." Gethsemane was also where Christ was betrayed by the disciple Judas Iscariot.
The garden identified as Gethsemane is located at the foot of the Mount of Olives, now within the city of Jerusalem.[1] Located by the garden is the Church of All Nations, also known as the Church of the Agony.
The name Gethsemane is given in the Greek of the Gospels (Matthew 26:36 and Mark 14:32) as Γεθσημανι (Gethsêmani). This represents the Aramaic 'Gath-Šmânê', meaning 'the oil press' or 'oil vat' (referring to olive oil).[1] It would appear from this that there were a number of olive trees planted around the area at the time. The Gospel of Mark (xiv, 32) calls it chorion, "a place" or "estate"; The Gospel of John (xviii, 1) speaks of it as kepos, a "garden" or "orchard". The garden today is filled with olive trees that might well be descendants of those from the time of Jesus.
The Garden of Gethsemane was a focal site for Christian pilgrims.
Why the leader of this group never existed:
1. No first century secular evidence whatsoever exists to support the actuality of Yeshua ben Yosef. In the words of Bart Ehrman: “What sorts of things do pagan authors from the time of Jesus have to say about him? Nothing. As odd as it may seem, there is no mention of Jesus at all by any of his pagan contemporaries. There are no birth records, no trial transcripts, no death certificates; there are no expressions of interest, no heated slanders, no passing references – nothing. In fact, if we broaden our field of concern to the years after his death – even if we include the entire first century of the Common Era – there is not so much as a solitary reference to Jesus in any non-Christian, non-Jewish source of any kind. I should stress that we do have a large number of documents from the time – the writings of poets, philosophers, historians, scientists, and government officials, for example, not to mention the large collection of surviving inscriptions on stone and private letters and legal documents on papyrus. In none of this vast array of surviving writings is Jesus’ name ever so much as mentioned.” (pp. 56-57)
2. The earliest New Testament writers seem ignorant of the details of Jesus’ life, which become more crystalized in later texts.Paul seems unaware of any virgin birth, for example. No wise men, no star in the east, no miracles. Historians have long puzzled over the “Silence of Paul” on the most basic biographical facts and teachings of Jesus. Paul fails to cite Jesus’ authority precisely when it would make his case. What’s more, he never calls the twelve apostles Jesus’ disciples; in fact, he never says Jesus HAD disciples –or a ministry, or did miracles, or gave teachings. He virtually refuses to disclose any other biographical detail, and the few cryptic hints he offers aren’t just vague, but contradict the gospels. The leaders of the early Christian movement in Jerusalem like Peter and James are supposedly Jesus’ own followers and family; but Paul dismisses them as nobodies and repeatedly opposes them for not being true Christians!
Liberal theologian Marcus Borg suggests that people read the books of the New Testament in chronological order to see how early Christianity unfolded. “Placing the Gospels after Paul makes it clear that as written documents they are not the source of early Christianity but its product. The Gospel — the good news — of and about Jesus existed before the Gospels. They are the products of early Christian communities several decades after Jesus’ historical life and tell us how those communities saw his significance in their historical context.”
3. Even the New Testament stories don’t claim to be first-hand accounts. We now know that the four gospels were assigned the names of the apostles Matthew, Mark, Luke, and John, not written by them. To make matter sketchier, the name designations happened sometime in second century, around 100 years or more after Christianity supposedly began. For a variety of reasons, the practice of pseudonymous writing was common at the time and many contemporary documents are “signed” by famous figures. The same is true of the New Testament epistles except for a handful of letters from Paul (6 out of 13) which are broadly thought to be genuine. But even the gospel stories don’t actually say, “I was there.” Rather, they claim the existence of other witnesses, a phenomenon familiar to anyone who has heard the phrase, my aunt knew someone who . . . .
4. The gospels, our only accounts of a historical Jesus, contradict each other.If you think you know the Jesus story pretty well, I suggest that you pause at this point to test yourself with the 20 question quiz at ExChristian.net.
The gospel of Mark is thought to be the earliest existing “life of Jesus,” and linguistic analysis suggests that Luke and Matthew both simply reworked Mark and added their own corrections and new material. But they contradict each other and, to an even greater degree contradict the much later gospel of John, because they were written with different objectives for different audiences. The incompatible Easter stories offer one example of how much the stories disagree.
5. Modern scholars who claim to have uncovered the real historical Jesus depict wildly different persons. They include a cynic philosopher, charismatic Hasid, liberal Pharisee, conservative rabbi, Zealot revolutionary, nonviolent pacifist to borrow from a much longer listassembled by Price. In his words (pp. 15-16), “The historical Jesus (if there was one) might well have been a messianic king, or a progressive Pharisee, or a Galilean shaman, or a magus, or a Hellenistic sage. But he cannot very well have been all of them at the same time.” John Dominic Crossan of the Jesus Seminar grumbles that “the stunning diversity is an academic embarrassment.”
Why the leader of this group never existed:
1. No first century secular evidence whatsoever exists to support the actuality of Yeshua ben Yosef. In the words of Bart Ehrman: “What sorts of things do pagan authors from the time of Jesus have to say about him? Nothing. As odd as it may seem, there is no mention of Jesus at all by any of his pagan contemporaries. There are no birth records, no trial transcripts, no death certificates; there are no expressions of interest, no heated slanders, no passing references – nothing. In fact, if we broaden our field of concern to the years after his death – even if we include the entire first century of the Common Era – there is not so much as a solitary reference to Jesus in any non-Christian, non-Jewish source of any kind. I should stress that we do have a large number of documents from the time – the writings of poets, philosophers, historians, scientists, and government officials, for example, not to mention the large collection of surviving inscriptions on stone and private letters and legal documents on papyrus. In none of this vast array of surviving writings is Jesus’ name ever so much as mentioned.” (pp. 56-57)
2. The earliest New Testament writers seem ignorant of the details of Jesus’ life, which become more crystalized in later texts.Paul seems unaware of any virgin birth, for example. No wise men, no star in the east, no miracles. Historians have long puzzled over the “Silence of Paul” on the most basic biographical facts and teachings of Jesus. Paul fails to cite Jesus’ authority precisely when it would make his case. What’s more, he never calls the twelve apostles Jesus’ disciples; in fact, he never says Jesus HAD disciples –or a ministry, or did miracles, or gave teachings. He virtually refuses to disclose any other biographical detail, and the few cryptic hints he offers aren’t just vague, but contradict the gospels. The leaders of the early Christian movement in Jerusalem like Peter and James are supposedly Jesus’ own followers and family; but Paul dismisses them as nobodies and repeatedly opposes them for not being true Christians!
Liberal theologian Marcus Borg suggests that people read the books of the New Testament in chronological order to see how early Christianity unfolded. “Placing the Gospels after Paul makes it clear that as written documents they are not the source of early Christianity but its product. The Gospel — the good news — of and about Jesus existed before the Gospels. They are the products of early Christian communities several decades after Jesus’ historical life and tell us how those communities saw his significance in their historical context.”
3. Even the New Testament stories don’t claim to be first-hand accounts. We now know that the four gospels were assigned the names of the apostles Matthew, Mark, Luke, and John, not written by them. To make matter sketchier, the name designations happened sometime in second century, around 100 years or more after Christianity supposedly began. For a variety of reasons, the practice of pseudonymous writing was common at the time and many contemporary documents are “signed” by famous figures. The same is true of the New Testament epistles except for a handful of letters from Paul (6 out of 13) which are broadly thought to be genuine. But even the gospel stories don’t actually say, “I was there.” Rather, they claim the existence of other witnesses, a phenomenon familiar to anyone who has heard the phrase, my aunt knew someone who . . . .
4. The gospels, our only accounts of a historical Jesus, contradict each other.If you think you know the Jesus story pretty well, I suggest that you pause at this point to test yourself with the 20 question quiz at ExChristian.net.
The gospel of Mark is thought to be the earliest existing “life of Jesus,” and linguistic analysis suggests that Luke and Matthew both simply reworked Mark and added their own corrections and new material. But they contradict each other and, to an even greater degree contradict the much later gospel of John, because they were written with different objectives for different audiences. The incompatible Easter stories offer one example of how much the stories disagree.
5. Modern scholars who claim to have uncovered the real historical Jesus depict wildly different persons. They include a cynic philosopher, charismatic Hasid, liberal Pharisee, conservative rabbi, Zealot revolutionary, nonviolent pacifist to borrow from a much longer listassembled by Price. In his words (pp. 15-16), “The historical Jesus (if there was one) might well have been a messianic king, or a progressive Pharisee, or a Galilean shaman, or a magus, or a Hellenistic sage. But he cannot very well have been all of them at the same time.” John Dominic Crossan of the Jesus Seminar grumbles that “the stunning diversity is an academic embarrassment.”
www.salon.com/2014/09/01/5_reasons_to_suspect_that_jesus_...
Statues by:
Felix Lucero
1895 - 1951
The artist sculptor was born in Trinidad, Colorado. In World War I he lay critically injured on a forgotten battlefield. He vowed to God and to himself that if he survived, he would dedicate the remainder of his life to the sculpturing of religious statues for which he had a natural talent. After 20 years of this pious working various parts of the country, he arrived in Tucson in 1936. Heartbreak and pain walked with the artist during his sacred efforts.
In The Garden of Gethsemane
Gethsemane (from the Hebrew "Gat Shemanim", which means "oil press") was the garden where, according to the New Testament and Christian traditions, Jesus and his disciples retreated to pray after the Last Supper, the night before he was crucified (see Atonement). According to Luke 22:43–44, Jesus' anguish in Gethsemane was so deep that "his sweat was as it were great drops of blood falling down to the ground." Gethsemane was also where Christ was betrayed by the disciple Judas Iscariot.
The garden identified as Gethsemane is located at the foot of the Mount of Olives, now within the city of Jerusalem.[1] Located by the garden is the Church of All Nations, also known as the Church of the Agony.
The name Gethsemane is given in the Greek of the Gospels (Matthew 26:36 and Mark 14:32) as Γεθσημανι (Gethsêmani). This represents the Aramaic 'Gath-Šmânê', meaning 'the oil press' or 'oil vat' (referring to olive oil).[1] It would appear from this that there were a number of olive trees planted around the area at the time. The Gospel of Mark (xiv, 32) calls it chorion, "a place" or "estate"; The Gospel of John (xviii, 1) speaks of it as kepos, a "garden" or "orchard". The garden today is filled with olive trees that might well be descendants of those from the time of Jesus.
The Garden of Gethsemane was a focal site for Christian pilgrims.
Why the leader of this group never existed:
1. No first century secular evidence whatsoever exists to support the actuality of Yeshua ben Yosef. In the words of Bart Ehrman: “What sorts of things do pagan authors from the time of Jesus have to say about him? Nothing. As odd as it may seem, there is no mention of Jesus at all by any of his pagan contemporaries. There are no birth records, no trial transcripts, no death certificates; there are no expressions of interest, no heated slanders, no passing references – nothing. In fact, if we broaden our field of concern to the years after his death – even if we include the entire first century of the Common Era – there is not so much as a solitary reference to Jesus in any non-Christian, non-Jewish source of any kind. I should stress that we do have a large number of documents from the time – the writings of poets, philosophers, historians, scientists, and government officials, for example, not to mention the large collection of surviving inscriptions on stone and private letters and legal documents on papyrus. In none of this vast array of surviving writings is Jesus’ name ever so much as mentioned.” (pp. 56-57)
2. The earliest New Testament writers seem ignorant of the details of Jesus’ life, which become more crystalized in later texts.Paul seems unaware of any virgin birth, for example. No wise men, no star in the east, no miracles. Historians have long puzzled over the “Silence of Paul” on the most basic biographical facts and teachings of Jesus. Paul fails to cite Jesus’ authority precisely when it would make his case. What’s more, he never calls the twelve apostles Jesus’ disciples; in fact, he never says Jesus HAD disciples –or a ministry, or did miracles, or gave teachings. He virtually refuses to disclose any other biographical detail, and the few cryptic hints he offers aren’t just vague, but contradict the gospels. The leaders of the early Christian movement in Jerusalem like Peter and James are supposedly Jesus’ own followers and family; but Paul dismisses them as nobodies and repeatedly opposes them for not being true Christians!
Liberal theologian Marcus Borg suggests that people read the books of the New Testament in chronological order to see how early Christianity unfolded. “Placing the Gospels after Paul makes it clear that as written documents they are not the source of early Christianity but its product. The Gospel — the good news — of and about Jesus existed before the Gospels. They are the products of early Christian communities several decades after Jesus’ historical life and tell us how those communities saw his significance in their historical context.”
3. Even the New Testament stories don’t claim to be first-hand accounts. We now know that the four gospels were assigned the names of the apostles Matthew, Mark, Luke, and John, not written by them. To make matter sketchier, the name designations happened sometime in second century, around 100 years or more after Christianity supposedly began. For a variety of reasons, the practice of pseudonymous writing was common at the time and many contemporary documents are “signed” by famous figures. The same is true of the New Testament epistles except for a handful of letters from Paul (6 out of 13) which are broadly thought to be genuine. But even the gospel stories don’t actually say, “I was there.” Rather, they claim the existence of other witnesses, a phenomenon familiar to anyone who has heard the phrase, my aunt knew someone who . . . .
4. The gospels, our only accounts of a historical Jesus, contradict each other.If you think you know the Jesus story pretty well, I suggest that you pause at this point to test yourself with the 20 question quiz at ExChristian.net.
The gospel of Mark is thought to be the earliest existing “life of Jesus,” and linguistic analysis suggests that Luke and Matthew both simply reworked Mark and added their own corrections and new material. But they contradict each other and, to an even greater degree contradict the much later gospel of John, because they were written with different objectives for different audiences. The incompatible Easter stories offer one example of how much the stories disagree.
5. Modern scholars who claim to have uncovered the real historical Jesus depict wildly different persons. They include a cynic philosopher, charismatic Hasid, liberal Pharisee, conservative rabbi, Zealot revolutionary, nonviolent pacifist to borrow from a much longer listassembled by Price. In his words (pp. 15-16), “The historical Jesus (if there was one) might well have been a messianic king, or a progressive Pharisee, or a Galilean shaman, or a magus, or a Hellenistic sage. But he cannot very well have been all of them at the same time.” John Dominic Crossan of the Jesus Seminar grumbles that “the stunning diversity is an academic embarrassment.”
www.salon.com/2014/09/01/5_reasons_to_suspect_that_jesus_...
Photo © Tristan Savatier - All Rights Reserved - License this photo on www.loupiote.com/15158905443
Share this photo on: facebook • twitter • more...
Village communal oil press machine (India)
This very noisy diesel-powered press was used by the villagers to crush some sort of seeds that they grow (not sure what seed it is), and produce oil. They then sell the oil and the residual pressed seeds (that looks like a thick paste).
If you can identify what seed they are crushing (based on the village location), please post a Comment!
This seems to be the only production of this village that is being sold outside (other than occasional livestock).
The villagers were very proud of this machine.
This photo is part of a series that I took in a small rural Indian village.
For more info about this village and to view the other photos of this village, go to the photo album.
If you like this photo, follow me on instagram (tristan_sf) and don't hesitate to leave a comment or email me.
Photo © Tristan Savatier - All Rights Reserved - License this photo on www.loupiote.com/15592920088
Share this photo on: facebook • twitter • more...
Village communal oil press machine (India)
This very noisy diesel-powered press was used by the villagers to crush some sort of seeds that they grow (not sure what seed it is), and produce oil. They then sell the oil and the residual pressed seeds (that looks like a thick paste).
If you can identify what seed they are crushing (based on the village location), please post a Comment!
This seems to be the only production of this village that is being sold outside (other than occasional livestock).
The villagers were very proud of this machine.
This photo is part of a series that I took in a small rural Indian village.
For more info about this village and to view the other photos of this village, go to the photo album.
If you like this photo, follow me on instagram (tristan_sf) and don't hesitate to leave a comment or email me.
Statues by:
Felix Lucero
1895 - 1951
The artist sculptor was born in Trinidad, Colorado. In World War I he lay critically injured on a forgotten battlefield. He vowed to God and to himself that if he survived, he would dedicate the remainder of his life to the sculpturing of religious statues for which he had a natural talent. After 20 years of this pious working various parts of the country, he arrived in Tucson in 1936. Heartbreak and pain walked with the artist during his sacred efforts.
In The Garden of Gethsemane
Gethsemane (from the Hebrew "Gat Shemanim", which means "oil press") was the garden where, according to the New Testament and Christian traditions, Jesus and his disciples retreated to pray after the Last Supper, the night before he was crucified (see Atonement). According to Luke 22:43–44, Jesus' anguish in Gethsemane was so deep that "his sweat was as it were great drops of blood falling down to the ground." Gethsemane was also where Christ was betrayed by the disciple Judas Iscariot.
The garden identified as Gethsemane is located at the foot of the Mount of Olives, now within the city of Jerusalem.[1] Located by the garden is the Church of All Nations, also known as the Church of the Agony.
The name Gethsemane is given in the Greek of the Gospels (Matthew 26:36 and Mark 14:32) as Γεθσημανι (Gethsêmani). This represents the Aramaic 'Gath-Šmânê', meaning 'the oil press' or 'oil vat' (referring to olive oil).[1] It would appear from this that there were a number of olive trees planted around the area at the time. The Gospel of Mark (xiv, 32) calls it chorion, "a place" or "estate"; The Gospel of John (xviii, 1) speaks of it as kepos, a "garden" or "orchard". The garden today is filled with olive trees that might well be descendants of those from the time of Jesus.
The Garden of Gethsemane was a focal site for Christian pilgrims.
Why the leader of this group never existed:
1. No first century secular evidence whatsoever exists to support the actuality of Yeshua ben Yosef. In the words of Bart Ehrman: “What sorts of things do pagan authors from the time of Jesus have to say about him? Nothing. As odd as it may seem, there is no mention of Jesus at all by any of his pagan contemporaries. There are no birth records, no trial transcripts, no death certificates; there are no expressions of interest, no heated slanders, no passing references – nothing. In fact, if we broaden our field of concern to the years after his death – even if we include the entire first century of the Common Era – there is not so much as a solitary reference to Jesus in any non-Christian, non-Jewish source of any kind. I should stress that we do have a large number of documents from the time – the writings of poets, philosophers, historians, scientists, and government officials, for example, not to mention the large collection of surviving inscriptions on stone and private letters and legal documents on papyrus. In none of this vast array of surviving writings is Jesus’ name ever so much as mentioned.” (pp. 56-57)
2. The earliest New Testament writers seem ignorant of the details of Jesus’ life, which become more crystalized in later texts.Paul seems unaware of any virgin birth, for example. No wise men, no star in the east, no miracles. Historians have long puzzled over the “Silence of Paul” on the most basic biographical facts and teachings of Jesus. Paul fails to cite Jesus’ authority precisely when it would make his case. What’s more, he never calls the twelve apostles Jesus’ disciples; in fact, he never says Jesus HAD disciples –or a ministry, or did miracles, or gave teachings. He virtually refuses to disclose any other biographical detail, and the few cryptic hints he offers aren’t just vague, but contradict the gospels. The leaders of the early Christian movement in Jerusalem like Peter and James are supposedly Jesus’ own followers and family; but Paul dismisses them as nobodies and repeatedly opposes them for not being true Christians!
Liberal theologian Marcus Borg suggests that people read the books of the New Testament in chronological order to see how early Christianity unfolded. “Placing the Gospels after Paul makes it clear that as written documents they are not the source of early Christianity but its product. The Gospel — the good news — of and about Jesus existed before the Gospels. They are the products of early Christian communities several decades after Jesus’ historical life and tell us how those communities saw his significance in their historical context.”
3. Even the New Testament stories don’t claim to be first-hand accounts. We now know that the four gospels were assigned the names of the apostles Matthew, Mark, Luke, and John, not written by them. To make matter sketchier, the name designations happened sometime in second century, around 100 years or more after Christianity supposedly began. For a variety of reasons, the practice of pseudonymous writing was common at the time and many contemporary documents are “signed” by famous figures. The same is true of the New Testament epistles except for a handful of letters from Paul (6 out of 13) which are broadly thought to be genuine. But even the gospel stories don’t actually say, “I was there.” Rather, they claim the existence of other witnesses, a phenomenon familiar to anyone who has heard the phrase, my aunt knew someone who . . . .
4. The gospels, our only accounts of a historical Jesus, contradict each other.If you think you know the Jesus story pretty well, I suggest that you pause at this point to test yourself with the 20 question quiz at ExChristian.net.
The gospel of Mark is thought to be the earliest existing “life of Jesus,” and linguistic analysis suggests that Luke and Matthew both simply reworked Mark and added their own corrections and new material. But they contradict each other and, to an even greater degree contradict the much later gospel of John, because they were written with different objectives for different audiences. The incompatible Easter stories offer one example of how much the stories disagree.
5. Modern scholars who claim to have uncovered the real historical Jesus depict wildly different persons. They include a cynic philosopher, charismatic Hasid, liberal Pharisee, conservative rabbi, Zealot revolutionary, nonviolent pacifist to borrow from a much longer listassembled by Price. In his words (pp. 15-16), “The historical Jesus (if there was one) might well have been a messianic king, or a progressive Pharisee, or a Galilean shaman, or a magus, or a Hellenistic sage. But he cannot very well have been all of them at the same time.” John Dominic Crossan of the Jesus Seminar grumbles that “the stunning diversity is an academic embarrassment.”
www.salon.com/2014/09/01/5_reasons_to_suspect_that_jesus_...
Statues by:
Felix Lucero
1895 - 1951
The artist sculptor was born in Trinidad, Colorado. In World War I he lay critically injured on a forgotten battlefield. He vowed to God and to himself that if he survived, he would dedicate the remainder of his life to the sculpturing of religious statues for which he had a natural talent. After 20 years of this pious working various parts of the country, he arrived in Tucson in 1936. Heartbreak and pain walked with the artist during his sacred efforts.
In The Garden of Gethsemane
Gethsemane (from the Hebrew "Gat Shemanim", which means "oil press") was the garden where, according to the New Testament and Christian traditions, Jesus and his disciples retreated to pray after the Last Supper, the night before he was crucified (see Atonement). According to Luke 22:43–44, Jesus' anguish in Gethsemane was so deep that "his sweat was as it were great drops of blood falling down to the ground." Gethsemane was also where Christ was betrayed by the disciple Judas Iscariot.
The garden identified as Gethsemane is located at the foot of the Mount of Olives, now within the city of Jerusalem.[1] Located by the garden is the Church of All Nations, also known as the Church of the Agony.
The name Gethsemane is given in the Greek of the Gospels (Matthew 26:36 and Mark 14:32) as Γεθσημανι (Gethsêmani). This represents the Aramaic 'Gath-Šmânê', meaning 'the oil press' or 'oil vat' (referring to olive oil).[1] It would appear from this that there were a number of olive trees planted around the area at the time. The Gospel of Mark (xiv, 32) calls it chorion, "a place" or "estate"; The Gospel of John (xviii, 1) speaks of it as kepos, a "garden" or "orchard". The garden today is filled with olive trees that might well be descendants of those from the time of Jesus.
The Garden of Gethsemane was a focal site for Christian pilgrims.
Why the leader of this group never existed:
1. No first century secular evidence whatsoever exists to support the actuality of Yeshua ben Yosef. In the words of Bart Ehrman: “What sorts of things do pagan authors from the time of Jesus have to say about him? Nothing. As odd as it may seem, there is no mention of Jesus at all by any of his pagan contemporaries. There are no birth records, no trial transcripts, no death certificates; there are no expressions of interest, no heated slanders, no passing references – nothing. In fact, if we broaden our field of concern to the years after his death – even if we include the entire first century of the Common Era – there is not so much as a solitary reference to Jesus in any non-Christian, non-Jewish source of any kind. I should stress that we do have a large number of documents from the time – the writings of poets, philosophers, historians, scientists, and government officials, for example, not to mention the large collection of surviving inscriptions on stone and private letters and legal documents on papyrus. In none of this vast array of surviving writings is Jesus’ name ever so much as mentioned.” (pp. 56-57)
2. The earliest New Testament writers seem ignorant of the details of Jesus’ life, which become more crystalized in later texts.Paul seems unaware of any virgin birth, for example. No wise men, no star in the east, no miracles. Historians have long puzzled over the “Silence of Paul” on the most basic biographical facts and teachings of Jesus. Paul fails to cite Jesus’ authority precisely when it would make his case. What’s more, he never calls the twelve apostles Jesus’ disciples; in fact, he never says Jesus HAD disciples –or a ministry, or did miracles, or gave teachings. He virtually refuses to disclose any other biographical detail, and the few cryptic hints he offers aren’t just vague, but contradict the gospels. The leaders of the early Christian movement in Jerusalem like Peter and James are supposedly Jesus’ own followers and family; but Paul dismisses them as nobodies and repeatedly opposes them for not being true Christians!
Liberal theologian Marcus Borg suggests that people read the books of the New Testament in chronological order to see how early Christianity unfolded. “Placing the Gospels after Paul makes it clear that as written documents they are not the source of early Christianity but its product. The Gospel — the good news — of and about Jesus existed before the Gospels. They are the products of early Christian communities several decades after Jesus’ historical life and tell us how those communities saw his significance in their historical context.”
3. Even the New Testament stories don’t claim to be first-hand accounts. We now know that the four gospels were assigned the names of the apostles Matthew, Mark, Luke, and John, not written by them. To make matter sketchier, the name designations happened sometime in second century, around 100 years or more after Christianity supposedly began. For a variety of reasons, the practice of pseudonymous writing was common at the time and many contemporary documents are “signed” by famous figures. The same is true of the New Testament epistles except for a handful of letters from Paul (6 out of 13) which are broadly thought to be genuine. But even the gospel stories don’t actually say, “I was there.” Rather, they claim the existence of other witnesses, a phenomenon familiar to anyone who has heard the phrase, my aunt knew someone who . . . .
4. The gospels, our only accounts of a historical Jesus, contradict each other.If you think you know the Jesus story pretty well, I suggest that you pause at this point to test yourself with the 20 question quiz at ExChristian.net.
The gospel of Mark is thought to be the earliest existing “life of Jesus,” and linguistic analysis suggests that Luke and Matthew both simply reworked Mark and added their own corrections and new material. But they contradict each other and, to an even greater degree contradict the much later gospel of John, because they were written with different objectives for different audiences. The incompatible Easter stories offer one example of how much the stories disagree.
5. Modern scholars who claim to have uncovered the real historical Jesus depict wildly different persons. They include a cynic philosopher, charismatic Hasid, liberal Pharisee, conservative rabbi, Zealot revolutionary, nonviolent pacifist to borrow from a much longer listassembled by Price. In his words (pp. 15-16), “The historical Jesus (if there was one) might well have been a messianic king, or a progressive Pharisee, or a Galilean shaman, or a magus, or a Hellenistic sage. But he cannot very well have been all of them at the same time.” John Dominic Crossan of the Jesus Seminar grumbles that “the stunning diversity is an academic embarrassment.”
www.salon.com/2014/09/01/5_reasons_to_suspect_that_jesus_...
Statues by:
Felix Lucero
1895 - 1951
The artist sculptor was born in Trinidad, Colorado. In World War I he lay critically injured on a forgotten battlefield. He vowed to God and to himself that if he survived, he would dedicate the remainder of his life to the sculpturing of religious statues for which he had a natural talent. After 20 years of this pious working various parts of the country, he arrived in Tucson in 1936. Heartbreak and pain walked with the artist during his sacred efforts.
In The Garden of Gethsemane
Gethsemane (from the Hebrew "Gat Shemanim", which means "oil press") was the garden where, according to the New Testament and Christian traditions, Jesus and his disciples retreated to pray after the Last Supper, the night before he was crucified. According to Luke 22:43–44, Jesus' anguish in Gethsemane was so deep that "his sweat was as it were great drops of blood falling down to the ground." Gethsemane was also where Christ was betrayed by the disciple Judas Iscariot.
The garden identified as Gethsemane is located at the foot of the Mount of Olives, now within the city of Jerusalem.[1] Located by the garden is the Church of All Nations, also known as the Church of the Agony.
The name Gethsemane is given in the Greek of the Gospels (Matthew 26:36 and Mark 14:32) as Γεθσημανι (Gethsêmani). This represents the Aramaic 'Gath-Šmânê', meaning 'the oil press' or 'oil vat' (referring to olive oil).[1] It would appear from this that there were a number of olive trees planted around the area at the time. The Gospel of Mark (xiv, 32) calls it chorion, "a place" or "estate"; The Gospel of John (xviii, 1) speaks of it as kepos, a "garden" or "orchard". The garden today is filled with olive trees that might well be descendants of those from the time of Jesus.
The Garden of Gethsemane was a focal site for Christian pilgrims.
Why the leader of this group never existed:
1. No first century secular evidence whatsoever exists to support the actuality of Yeshua ben Yosef. In the words of Bart Ehrman: “What sorts of things do pagan authors from the time of Jesus have to say about him? Nothing. As odd as it may seem, there is no mention of Jesus at all by any of his pagan contemporaries. There are no birth records, no trial transcripts, no death certificates; there are no expressions of interest, no heated slanders, no passing references – nothing. In fact, if we broaden our field of concern to the years after his death – even if we include the entire first century of the Common Era – there is not so much as a solitary reference to Jesus in any non-Christian, non-Jewish source of any kind. I should stress that we do have a large number of documents from the time – the writings of poets, philosophers, historians, scientists, and government officials, for example, not to mention the large collection of surviving inscriptions on stone and private letters and legal documents on papyrus. In none of this vast array of surviving writings is Jesus’ name ever so much as mentioned.” (pp. 56-57)
2. The earliest New Testament writers seem ignorant of the details of Jesus’ life, which become more crystalized in later texts.Paul seems unaware of any virgin birth, for example. No wise men, no star in the east, no miracles. Historians have long puzzled over the “Silence of Paul” on the most basic biographical facts and teachings of Jesus. Paul fails to cite Jesus’ authority precisely when it would make his case. What’s more, he never calls the twelve apostles Jesus’ disciples; in fact, he never says Jesus HAD disciples –or a ministry, or did miracles, or gave teachings. He virtually refuses to disclose any other biographical detail, and the few cryptic hints he offers aren’t just vague, but contradict the gospels. The leaders of the early Christian movement in Jerusalem like Peter and James are supposedly Jesus’ own followers and family; but Paul dismisses them as nobodies and repeatedly opposes them for not being true Christians!
Liberal theologian Marcus Borg suggests that people read the books of the New Testament in chronological order to see how early Christianity unfolded. “Placing the Gospels after Paul makes it clear that as written documents they are not the source of early Christianity but its product. The Gospel — the good news — of and about Jesus existed before the Gospels. They are the products of early Christian communities several decades after Jesus’ historical life and tell us how those communities saw his significance in their historical context.”
3. Even the New Testament stories don’t claim to be first-hand accounts. We now know that the four gospels were assigned the names of the apostles Matthew, Mark, Luke, and John, not written by them. To make matter sketchier, the name designations happened sometime in second century, around 100 years or more after Christianity supposedly began. For a variety of reasons, the practice of pseudonymous writing was common at the time and many contemporary documents are “signed” by famous figures. The same is true of the New Testament epistles except for a handful of letters from Paul (6 out of 13) which are broadly thought to be genuine. But even the gospel stories don’t actually say, “I was there.” Rather, they claim the existence of other witnesses, a phenomenon familiar to anyone who has heard the phrase, my aunt knew someone who . . . .
4. The gospels, our only accounts of a historical Jesus, contradict each other.If you think you know the Jesus story pretty well, I suggest that you pause at this point to test yourself with the 20 question quiz at ExChristian.net.
The gospel of Mark is thought to be the earliest existing “life of Jesus,” and linguistic analysis suggests that Luke and Matthew both simply reworked Mark and added their own corrections and new material. But they contradict each other and, to an even greater degree contradict the much later gospel of John, because they were written with different objectives for different audiences. The incompatible Easter stories offer one example of how much the stories disagree.
5. Modern scholars who claim to have uncovered the real historical Jesus depict wildly different persons. They include a cynic philosopher, charismatic Hasid, liberal Pharisee, conservative rabbi, Zealot revolutionary, nonviolent pacifist to borrow from a much longer listassembled by Price. In his words (pp. 15-16), “The historical Jesus (if there was one) might well have been a messianic king, or a progressive Pharisee, or a Galilean shaman, or a magus, or a Hellenistic sage. But he cannot very well have been all of them at the same time.” John Dominic Crossan of the Jesus Seminar grumbles that “the stunning diversity is an academic embarrassment.”
www.salon.com/2014/09/01/5_reasons_to_suspect_that_jesus_...
Felicity and Oilpress seen at Chatham Navy on the 28 May 1978. They are in No.3 Basin and was moored immediately in front of HMS Triumph and the vessels of STANAVFORCHAN. The bows of the two minehunters are BNS TRUFFAUT (B908) and FGS KONSTANZ (M1081)
Statues by:
Felix Lucero
1895 - 1951
The artist sculptor was born in Trinidad, Colorado. In World War I he lay critically injured on a forgotten battlefield. He vowed to God and to himself that if he survived, he would dedicate the remainder of his life to the sculpturing of religious statues for which he had a natural talent. After 20 years of this pious working various parts of the country, he arrived in Tucson in 1936. Heartbreak and pain walked with the artist during his sacred efforts.
In The Garden of Gethsemane
Gethsemane (from the Hebrew "Gat Shemanim", which means "oil press") was the garden where, according to the New Testament and Christian traditions, Jesus and his disciples retreated to pray after the Last Supper, the night before he was crucified (see Atonement). According to Luke 22:43–44, Jesus' anguish in Gethsemane was so deep that "his sweat was as it were great drops of blood falling down to the ground." Gethsemane was also where Christ was betrayed by the disciple Judas Iscariot.
The garden identified as Gethsemane is located at the foot of the Mount of Olives, now within the city of Jerusalem.[1] Located by the garden is the Church of All Nations, also known as the Church of the Agony.
The name Gethsemane is given in the Greek of the Gospels (Matthew 26:36 and Mark 14:32) as Γεθσημανι (Gethsêmani). This represents the Aramaic 'Gath-Šmânê', meaning 'the oil press' or 'oil vat' (referring to olive oil).[1] It would appear from this that there were a number of olive trees planted around the area at the time. The Gospel of Mark (xiv, 32) calls it chorion, "a place" or "estate"; The Gospel of John (xviii, 1) speaks of it as kepos, a "garden" or "orchard". The garden today is filled with olive trees that might well be descendants of those from the time of Jesus.
The Garden of Gethsemane was a focal site for Christian pilgrims.
Why the leader of this group never existed:
1. No first century secular evidence whatsoever exists to support the actuality of Yeshua ben Yosef. In the words of Bart Ehrman: “What sorts of things do pagan authors from the time of Jesus have to say about him? Nothing. As odd as it may seem, there is no mention of Jesus at all by any of his pagan contemporaries. There are no birth records, no trial transcripts, no death certificates; there are no expressions of interest, no heated slanders, no passing references – nothing. In fact, if we broaden our field of concern to the years after his death – even if we include the entire first century of the Common Era – there is not so much as a solitary reference to Jesus in any non-Christian, non-Jewish source of any kind. I should stress that we do have a large number of documents from the time – the writings of poets, philosophers, historians, scientists, and government officials, for example, not to mention the large collection of surviving inscriptions on stone and private letters and legal documents on papyrus. In none of this vast array of surviving writings is Jesus’ name ever so much as mentioned.” (pp. 56-57)
2. The earliest New Testament writers seem ignorant of the details of Jesus’ life, which become more crystalized in later texts.Paul seems unaware of any virgin birth, for example. No wise men, no star in the east, no miracles. Historians have long puzzled over the “Silence of Paul” on the most basic biographical facts and teachings of Jesus. Paul fails to cite Jesus’ authority precisely when it would make his case. What’s more, he never calls the twelve apostles Jesus’ disciples; in fact, he never says Jesus HAD disciples –or a ministry, or did miracles, or gave teachings. He virtually refuses to disclose any other biographical detail, and the few cryptic hints he offers aren’t just vague, but contradict the gospels. The leaders of the early Christian movement in Jerusalem like Peter and James are supposedly Jesus’ own followers and family; but Paul dismisses them as nobodies and repeatedly opposes them for not being true Christians!
Liberal theologian Marcus Borg suggests that people read the books of the New Testament in chronological order to see how early Christianity unfolded. “Placing the Gospels after Paul makes it clear that as written documents they are not the source of early Christianity but its product. The Gospel — the good news — of and about Jesus existed before the Gospels. They are the products of early Christian communities several decades after Jesus’ historical life and tell us how those communities saw his significance in their historical context.”
3. Even the New Testament stories don’t claim to be first-hand accounts. We now know that the four gospels were assigned the names of the apostles Matthew, Mark, Luke, and John, not written by them. To make matter sketchier, the name designations happened sometime in second century, around 100 years or more after Christianity supposedly began. For a variety of reasons, the practice of pseudonymous writing was common at the time and many contemporary documents are “signed” by famous figures. The same is true of the New Testament epistles except for a handful of letters from Paul (6 out of 13) which are broadly thought to be genuine. But even the gospel stories don’t actually say, “I was there.” Rather, they claim the existence of other witnesses, a phenomenon familiar to anyone who has heard the phrase, my aunt knew someone who . . . .
4. The gospels, our only accounts of a historical Jesus, contradict each other.If you think you know the Jesus story pretty well, I suggest that you pause at this point to test yourself with the 20 question quiz at ExChristian.net.
The gospel of Mark is thought to be the earliest existing “life of Jesus,” and linguistic analysis suggests that Luke and Matthew both simply reworked Mark and added their own corrections and new material. But they contradict each other and, to an even greater degree contradict the much later gospel of John, because they were written with different objectives for different audiences. The incompatible Easter stories offer one example of how much the stories disagree.
5. Modern scholars who claim to have uncovered the real historical Jesus depict wildly different persons. They include a cynic philosopher, charismatic Hasid, liberal Pharisee, conservative rabbi, Zealot revolutionary, nonviolent pacifist to borrow from a much longer listassembled by Price. In his words (pp. 15-16), “The historical Jesus (if there was one) might well have been a messianic king, or a progressive Pharisee, or a Galilean shaman, or a magus, or a Hellenistic sage. But he cannot very well have been all of them at the same time.” John Dominic Crossan of the Jesus Seminar grumbles that “the stunning diversity is an academic embarrassment.”
www.salon.com/2014/09/01/5_reasons_to_suspect_that_jesus_...
Photographed 19 May 1988 at Portsmouth
Oilwell
Pennant number: Y23
Standard displacement 280 tons
Full displacement 530 tons;
Length 41.5 m x Beam 9.0 m x Draught 2.5 m
Propulsion 1 x Lister Blackstone diesel (405 bhp)
Speed 9 knots
Complement 2 officers and 7 ratings
Builders Babcock Marine Appledore , Appledore, U.K.
Launched January 1969 and Completed 1969.
The Oilpress class of 6 coastal tankers were ordered in 1967 to provide raid and cost-effective transmission of oil products between coastal installations, these vessels operated as bunkering craft in the major naval bases, they were operated by RMAS
1999 Sold out of service and renamed Dragonfish, being operated by M.H. Bland Shipping of Gibraltar