There are those of us who nature is awakening to the secrets of the universe; apart from religious dogma or occult dabbling. It is Natural Law. It is awakening the minds and quickening the senses of those whom it's calling its descendants. Nature is fighting for its rightful place, which can never be fully usurped. Those who are most open to this knowledge are artists (poets, musicians, writers) who also happen to be free thinkers or "outsiders" to the system. We hear a voice that is calling us to waken to the secrets of the universe. Perhaps in some distant future, humanity will read of us; the ones who paved the way for this Pali or New Romanticism called the awakening unto Nature's Law. It won't be technology or software that paves the way, but nature. It won't allow itself to be destroyed, maybe uninhabitable for a time for humans, but never destroyed. There are those of us, the chosen few who are following the narrow path. We will be the future thinkers and writers who generations will read about that truly changed the world, and made a way where there seemingly was none.
The apostle Paul often appears in Christian thought as the one chiefly responsible for the de-Judaization of the gospel and even for the transmutation of the person of Jesus from a rabbi in the Jewish sense to a divine being in the Greek sense. Such an interpretation of Paul became almost canonical in certain schools of biblical criticism during the nineteenth century, especially that of Ferdinand Christian Baur, who saw the controversy between Paul and Peter as a conflict between the party of Peter, with its 'Judaizing' distortion of the gospel into a new law, and the party of Paul, with its universal vision of the gospel as a message about Jesus for all humanity. Very often, of course, this description of the opposition between Peter and Paul and between law and gospel was cast in the language of the opposition between Roman Catholicism (which traced its succession to Peter as the first pope) and Protestantism (which arose from Luther's interpretation of the epistles of Paul). Luther's favorite among those epistles, the letter to the Romans, became the charter for this supposed declaration of independence from Judaism.
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The apostle Paul often appears in Christian thought as the one chiefly responsible for the de-Judaization of the gospel and even for the transmutation of the person of Jesus from a rabbi in the Jewish sense to a divine being in the Greek sense. Such an interpretation of Paul became almost canonical in certain schools of biblical criticism during the nineteenth century, especially that of Ferdinand Christian Baur, who saw the controversy between Paul and Peter as a conflict between the party of Peter, with its 'Judaizing' distortion of the gospel into a new law, and the party of Paul, with its universal vision of the gospel as a message about Jesus for all humanity. Very often, of course, this description of the opposition between Peter and Paul and between law and gospel was cast in the language of the opposition between Roman Catholicism (which traced its succession to Peter as the first pope) and Protestantism (which arose from Luther's interpretation of the epistles of Paul). Luther's favorite among those epistles, the letter to the Romans, became the charter for this supposed declaration of independence from Judaism.
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