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MANGO - Most images of the first Christians (Blacks) that you see in cyberspace, are from the Eastern Orthodox Church. Which remained continuous and thus still preserves and acknowledges the TRUE race of those people.
However, they have the same problem as the modern Catholic church: trying to sell a Black religion to a hateful Albino clientele. In recognition of this dilemma, they chose to depict their icons with straight hair and narrow noses, which apparently was enough to pacify the churches now Albino clientele.
If you want truly authentic images of the first Christians, you will have to look elsewhere.
Note that even the Copts in Egypt took this same convention. (No one knows the exact background of the Copts, but they are not Egyptians or Africans).
That is why "Natural" looking images like these are so rare. I would suggest that you peruse through the artwork of old monasteries, castles and such.
Michelangelo managed to "Sneak" this into the Sistine Chapel only because it is small and out of the way.
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^Note; the Christian church separated into the Eastern Orthodox Church; Orthodox meaning "conforming to established doctrine" and the Catholic Church; Catholic meaning "Universal" in 1054 A.D.
While the Orthodox Church has remained more-or-less constant, the Catholic church has gone through many reincarnations.
An interesting note: Post the race wars in Europe (ostensibly the Black Catholics, fighting the newly created Albino Protestant religions: Lutheranism, Calvinism, Methodists, Presbyterians, Moravians, Lutherans, Anglican, Baptists etc.).
As you must know, these Protestants were the settlers of North America.
They found a very clever way of justifying enslaving Black and White European Catholics. They declared that they were "NOT" Christians. Even today that rather outrageous lie is still preached by "Evangelical" Christians in the United States, you know, the "Tea Party" ignoramuses.
BTW - I'm not religious, in case you were wondering.
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We need an intervention, I think Mike has cracked, and I do not mean to give offense or hurt or belittle. If you agree, stop what you're doing right now and please take care off yourself.
Posts: 5454 | From: Holland | Registered: Aug 2008
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I add this only to drive Cass and Doxie CRAZZZY!
White Britain - Ha!
Icon of All Saints of the British Isles and Ireland (Eastern Orthodox Church) - Saint Seraphim Church, Little Walsingham, Norfolk England. (This is NOT an ancient picture).
(There are typos in the following text - sorry)
SAINTS INCLUDED IN THE ICON OF ALL SAINTS OF BRITAIN AND IRELAND All these Saints are Saints of the Undivided Church, and were honored in Britain by the Orthodox up to 1054. We are simply putting back into the calendar what was in it up to that date. In the notes we have not included the more fanciful details from medieval sources but have kept to sober information. Five Saints of the Universal calendar are included because of their links with these islands: Holy Apostle Aristobulos of the Seventy, because he evangelized Britain, St. Joseph of Arimathea who came to Britain, St. George who is Patron of England as well as of Greece and Russia; and Apostles Andrew (Patron of Scotland) and Simon Zelotes (who preached and was martyred in Britain).
St. ADRIAN, born in Africa, was twice offered the vacant archbishopric of Canterbury and twice declined. However, on the second occasion he suggested the Greek monk Theodore. St. THEODORE was accepted, on the condition that Adrian go with him. The flourishing state of the English Church in St. Theodore's time owed much to St. Adrian. He died in 710. St. AEDH MACBRICC founded many churches at Meath of which he was Bishop. He is particularly invoked for the cure of headache. He died in 588. St. AFAN, grandson of a king, was a disciple of St. Dewi. He died in Llanafan, Powys. St. AIDAN, one of the moSt. glorious of the Celtic Saints, was a leading evangelizer of the North. Originally from St. Columba's monaSt.ery of Iona he became Bishop of Lindisfarne. Many incidents are recorded concerning his love and humility. He was friend of kings and beggars. He died in 651. St. ALBAN, Protomartyr of England. When still a pagan he sheltered a ChriSt.ian priest, was converted by him, and when soldiers came for the prieSt. during the persecution of Diocletian Alban, dressed in the priest's clothes, gave himself up and was beheaded in his place. He suffered in 303. St. ALDHELM was the first English scholar of distinction, and became first Bishop of Sherborne. His brief episcopacy was marked by energy and enterprise. He died in 709. St. ALPHEGE, Archbishop of Canterbury and Martyr. When the Danes invaded Canterbury Alphege was taken captive and a ransom demanded for him. He would not allow the ransom to be paid and the Danes killed him. He suffered in 1012. St. ASAPH, a monk who was trained in the discipline of the monastic life by St. Kentigern Mungo, whom he succeeded as bishop of the diocese of St. Asaph in North Wales in the 6th century. St. ATRACTA who is renowned for her powers of curing illness. In her lifetime her convent at Killaraght was the scene of many miraculous healing. She lived in the 6th century. St. AUGUSTINE, sent by St. Gregory Dialogus and consecrated Archbishop of Canterbury. With a band of forty monks he evangelized England. He founded two more episcopal sees, London and Rochester. He died in 605. St. AUSTOL lived as a hermit for many years in Cornwall and has given his name to the town of St. AuSt.ell. He worked with St. Samson in his missionary endeavours in Brittany. He died in the 6th century. St. BEOCA founded a monastery at Lough Derg in Donegal, Ireland, in the late 5th century. St. BEUNO was the uncle and spiritual father of St. Winifred. Through his prayers she was miraculously reSt.ored to life. He founded monasteries in North Wales. He died in early 7th century. St. BIRINUS missionized the people of Wessex and set up his see at DorcheSt.er on the Thames. He baptized King Cyneglis, built churches and brought many to God through his labours. He died in the 7th century. St. BONIFACE, a native of Devonshire, he missionized Germany, and the results of his labours endured. He brought other missionaries from England, including women and died in Friesland in 754 or 755. St. BRANWALLADER was a companion of St. Samson of Dol. He was a Celt from Brittany who eventually became Bishop of Jersey in the Channel Islands. He died in the 6th century. St. BRANNOCK was tutor to the children of the Welsh ruler Brychan in the 6th century. He accompanied King Brychan on a pilgrimage to the Tombs of the ApoSt.les, returning through Brittany where he St.ayed for may years, founding churches. He returned to Britain, 'floating over the sea on a St.one coffin', and settled at Braunton in Devonshire. His holy relics are today believed to be interred under the altar of the parish church there. St. BRENDAN THE VOYAGER, an Irish monk who had 3,000 monks under his direction and founded many monaSt.eries. He set sail with a band of 33 monks, and the miraculous events of his voyages are recorded. He visited America and also travelled extensively in Scotland, Wales and Brittany. After many years of monastic toil he died in about 578. St. BRIGID, the daughter of an Irish chieftain, established the first convent for women in Ireland. The Book of Lismore records: "She was innocent, she was abstinent, she was prayerful, she was patient: she was glad in God's commandments: she was firm, she was loving: she was a consecrated casket for keeping ChriSt.'s Body and His Blood: she was a temple of God, her heart and mind were a throne of rest for the Holy Spirit". She died in 524. St. BRYNACH left Ireland in the 5th century and settled in Pembrokeshire, Wales, where he remained a pious hermit. St. CADWALADR was the last king of Powys (Wales) who gave up his kingdom to become a monk and went on a pilgrimage to Rome where he died in the 9th century (an ancestor of Fr David) St. CAINNECH. Devotion to him in Ireland is second only to that accorded to St. Patrick and St. Brigid. He is renowned as a poet and lover of lonely places. He founded many monasteries and later went to Scotland where he worked with St. Columba of Iona. After a life resplendent with miracles he died in 599. St. CEDD founded the Abbey of Last ingham. He became Bishop of the East Saxons and founded many churches. St. COLMAN OF LINDISFARNE. A monk of Iona, he became third Bishop of Lindisfarne and represented the Celtic party at the fateful Synod of Whitby in 644 at which the Celtic customs and traditions were suppressed. He and his fellow monks did not accept the decisions of the Synod and withdrew first to Iona and then to Ireland, where he established two monasteries to maintain the Celtic customs. He died in 675. St. COLMAN OF ARMAGH was a disciple of St. Patrick, by whom he was buried. St. COLUMBA OF IONA is one of the best-known spiritual giants of the Celtic Church Educated by St. Finian of Clonard, he was ordained priest and spent many years teaching and preaching. A youth who had taken refuge with him was slain by the king, Columba avenged his death, and in penitence for the battle he had caused, he went into voluntary exile in Scotland where he founded the monastery of Iona. For centuries the centre of the evangelization of the North, the monastery's influence endured through the centuries and is still a place of pilgrimage. St. Columba died in 593. St. CUTHBERT used to take long journeys on horseback and on foot into the remoteSt. parts of Northumbria to minister to the scattered people and keep the spirit of Christianity alive among them. Consecrated Bishop, he continued in the same way. A worker of miracles, he attracted people by the beauty of holiness which shone from him. He died in 687. St. CUTHMAN, a confessor who lived a holy life as a shepherd in Sussex in the 9th century. St. DAMIAN. In the 2nd century he came to preach the Gospel in Britain at the invitation of St. Lucius, King of the Britons. St. DEINIOL, son of a Celtic chieftain, founded two monasteries in North Wales, both named Bangor. With St. Dewi and St. Dyfrig held synod of bishops in 545. He died about 584. St. DEWI (DAVID), consecrated at Jerusalem. His birth, early years, and the rest of his life were attended by miracles. He founded monasteries which followed the way of life of the Desert Fathers. Although his rule was Strict many monks came to him. He went with St. Teilo and St. Padarn on pilgrimage to Jerusalem (where he was consecrated). On returning to Wales he attended the great Synod of Landewi Brefi where he was acclaimed leader in Wales and his monastery there was designated the chief monastery of Britain. The decrees of the Synod were written down by St. David and accepted by the whole Church in Britain. He died in 589. St. DUBTACH, Archbishop of Armagh in Ireland from 497 until his righteous repose in 513. St. DUNSTAN, born 10 years after the death of King Alfred, founded a monastery at Glastonbury and later became Archbishop of Canterbury. The present coronation rite of the English sovereign derives from that compiled and used by Dunstan for the coronation of King Edgar. As Archbishop he was a champion of church discipline; but although many feared his sternness all marvelled at his sanctity, so that he became known as 'The good Archbishop'. He died in 988. St. DYFRIG, the Abbot-Bishop who is one of the most famous of the Saints of Wales. He was the founder of Welsh monaSt.icism, establishing many monasteries in Wales and the West of England. In old age he retired to the Island of Bardsey where he died in 545. St. EANSWYTHE, Saxon princess and founder of the first convent in England in Folkestone. She died around 640. St. EDBERT, a monk in Lindisfarne who succeeded St. Cuthbert as Bishop. He died in 698. St. EDITH OF WILTON was the natural daughter of King Edgar and Wulfrida. Her mother took her as a baby to the nunnery at Wilton, near Salisbury, and she lived there all her short life, 'knowing not the world rather than forsaking it'. She refused the abbacy of Wilton and other convents, preferring to serve her sisters in the most humble capacities. St. EDMUND, king of East Anglia and Martyr. He was captured in battle against the Danes and, refusing to share his Christian kingdom with the heathen invaders, he was tied to a tree and shot through with arrows, then beheaded, in 869. He was very soon revered as a martyr and his body was enshrined at Bury St. Edmunds where a great abbey was founded in 1020. St. EDWARD THE MARTYR. The son of King Edgar, he was assassinated in 978 at the instigation of his stepmother, and a year later he came to be venerated as a Saint and Martyr. His relics rested in the nuns' church at Wareham. St. EDWIN, King, baptized with his nobles and many others by St. Paulinus of York. He reigned in a Christian spirit, bringing peace and order to his kingdom. He was killed fighting the pagan Mercians and was revered as a Saint and Martyr. He died in 632. St. EGWIN, Bishop of Worcester and founder of Evesham Monastery. The foundation was inspired by a vision of the mother of God. He died about 715. St. ELSTAN, monk at Abington Abbey in the reign of Edgar the Peaceable, then bishop of Winchester. He died in 981. St. EOCHOD is remembered as Apostle of the Picts in Scotland where he preached the Gospel in accordance with the wishes of St. Columba. He died in 597. St. ERCONWALD. St. Theodore of Canterbury appointed Erconwald Bishop of the East Saxons with his See in London. He founded a monastery at Chertsey and another for nuns at Barking. He died in 693. St. ETHELBURGA, sister of St. Erconwald, was appointed by him Abbess of the monastery at Barking. She is said to have shown herself in every way worthy of her brother, in holiness of life and in care for those under her. Miracles were recorded at her monastery during her lifetime. She died about 676. St. ETHELDREDA, or Audrey, one of the most revered of Anglo Saxon women Saints. The daughter of King Anna of the East Angles, she retired to the double monastery which she had founded at Ely. Many miracles were attributed to her intercession. She died in 697. St. ETHELWALD. A monk at Glastonbury under St. Dunstan. He founded a monastery at Abingdon, and later a number of others including Peterborough. He was consecrated Bishop of Winchester. He died in 984. St. FAILBHE, Abbot of Iona in the 7th century. St. FELIX was born in Burgundy, and went to preach in East Anglia. He converted king Anna and his daughters, founded the monastery at Soham and many schools (one of them in Cambridge). He built his cathedral in Dunwich. He died in 646. St. FINIAN, an outstanding Irish scholar who went to Scotland to be trained in the monastic life at Candida Casa, the great monastic school founded by St. Ninian. On returning to Ireland he founded a monastery at Moville in County Down of which he became Abbot-Bishop. He died in 576. St. FRIDESWIDE, Patron Saint of the city and university of Oxford, where she founded a monastery. Her shrine there became a centre for pilgrimage. She died about 735. St. FUGATIUS. With St. Damian he came to preach the Gospel in Britain in the 2nd century at the invitation of St. Lucius, King of the Britons. Saints FURSEY and FOILLAN. St. Fursey was an Irish monk who came to England and founded a monastery At Burgh Castle in Norfolk, in the deserted remains of a Roman fortress. During an illness his soul was parted from his body and he saw heaven and hell. So great were the crowds of pilgrims who came to him that he departed into solitude, leaving the monastery to the care of his brother St. Foillan. After living as a hermit he founded another monastery at Lagny in France. He died there in 633 and four years later, when his body was moved to a more worthy resting place, it was found to be incorrupt. His brother St. Foillan, Hieromartyr, after leaving Burgh Castle founded another monastery at Fosses in Belgium, where he was murdered in 655. St. GERAINT, confessor, king, friend and father of Saints, who in the 6th century was the spiritual son of St. Teilo, at whose hands he received the Last rites before entering the heavenly abode. In the world St. Geraint was King of Devon. St. GERMAN, a British Celt who was converted to Christianity by St. German of Auxerre, whose name he took. He received a martyr's crown in present-day Normandy in 460. St. GERMAN of MAN was born in Brittany and went to Ireland to St.ay with St. Patrick. He became Bishop of the Isle of Man about 466. St. GILDAS THE WISE was born in Scotland and became of pupil of St. Illtyd of Wales. He was extremely learned and became one of the foremost historians of the Celtic era. For much of his life he remained in the West Country as a solitary, before visiting Ireland and Brittany. He died at the Monastery of Rhuys (which he had founded) in 570. St. GLADYS, daughter of King Brychan of Brecknock, wife of St. Gwynllyn, and mother of St. Cadoc , in the 6th century. St. GUTHLAC. As a youth he entered the army of King Ethelred of Mercia, but soon left it to enter the monastery at Repton, where he engaged in ascetic struggle. From there he withdrew to a hermitage in the Fens where he lived in the tradition of the Desert Fathers. He had a close relationship with birds and animals. He died in his hermitage in 719, and the place became Crowland Abbey in later times. St. HEDDA, disciple of St. Birinus. When the Diocese of Dorchester was divided, St. Hedda was consecrated Bishop of the separated part. He was known as a good and just man who in carrying out his duties was guided rather by an inborn love of virtue than by what he had read in books. St. HELIER, born in Belgium of pagan Saxon parents, he was instructed in the Faith by his Christian tutor. He was baptized and trained in the ascetic life at the monastery of Nanteuil, and also taught the Celtic language. From there he went to a group of strict hermits on the Isle of Jersey and later withdrew to a cave in the rocks. From there he missionised the local inhabitants. When pirates raided the island St. Helier preached Christ to them and was killed, thus becoming Jersey's first Martyr, in 560. St. HERBERT, disciple and friend of St. Cuthbert, was venerated in the Lake District and is still remembered there. He lived as a hermit on the island in Lake Derwent Water which bears his name. He died in 687. St. HIEU, Abbess of Tadcaster, Yorkshire, was instructed in the monastic life by St. Aidan. She died in 657. St. HILDA was Abbess of the double monastery of Whitby. She supported the Celtic party at the Synod of Whitby, and was counsellor of Kings, Bishops and ordinary folk. Filled with wisdom, all who knew her called her Mother, such was her godliness and grace. She died in 680. St. IA was born in Ireland and migrated to Cornwall, settling at Porthya, now St. Ives. She was to have travelled to Cornwall with St. Fingar and his companions but somehow they left without her. As a sign that her mission was pleasing to God, a leaf was miraculously enlarged to carry her over the sea and she who was last to leave was the first to arrive. For many years she laboured for Christ before receiving a martyr's crown in 450. St. ILLTYD, one of the most celebrated of the Welsh Saints, spent his early life at court, but renounced the world and became a monk. He was a disciple of St. Cadoc and later founded the abbey known as Llan-Illtut (Llantwit) which became a 'nursery' for many of the Saints of the Celtic church. He died in 505. St. JUSTUS, son of St. Geraint. He became a monk and lived in a solitary cell. He eventually settled in a place which perpetuated his name, St. Just-in-Penwith. He died in the 6th century. St. KENELM, King of Mercia and Martyr, venerated in South and West Britain.. His life says he was seven years old when murdered in 821. His shrine was at Winchcombe in Gloucestershire. St. KENNERA, a holy virgin who lived as a solitary at Kirk-Kinner in Scotland (Galloway) in the 5th century. St. KENTIGERN MUNGO, missionary Bishop in strathclyde, now Glasgow. When driven out by persecution he went first to Cumberland and then to Wales where he founded the monastery at St. Asaph. He returned to Scotland and continued his missionary work there, travelling everywhere by foot. He was a severe ascetic, spending the nights in prayer and psalmody. He performed many miracles and died in 603. St. KEVIN is chiefly remembered as the founder of the great abbey of Glendalough where he died in 618. St. MAELRHYS witnessed to the Faith on the isle of Bardsey (the Isle of Saints) in the 6th century. St. MACHAR was an Irishman who crossed to Iona with St. Columba and later became a missionary bishop in central Scotland with his cathedral at Old Aberdeen, it is said of him that he 'brought many to the Faith, erected many churches, extinguished the worship of false gods and cast down idols', in the 6th century. St. MACNIS was baptized by St. Patrick and later consecrated Bishop by him. He died in 514. St. MELOR, a boy Martyr who was murdered by his uncle wishing to usurp his father’s throne. There are churches dedicated to him in Wiltshire, and a holy well in Callington, Cornwall. St. MEWAN, disciple and relative of St. Samson of Dol. He entered a monastery in Brittany and later founded another. He died in 617. St. MONENNA, a pious virgin who built one of the first convents in Ireland. She is known as 'daughter of Elijah' because she sought perfection on a mountainside. She and her companions imitated the lives of the desert fathers and obtained instruction in the monastic life from Candida Casa. She died in 517. St. MORWENNA, a daughter of Brychan who led a virtuous life and witnessed to Christ in Cornwall in the 5th century. Her memory is perpetuated in several place-names in Cornwall. St. NECTAN. He desired to follow the eremitical life of St. Anthony and set sail, intending to settle wherever his boat should reSt.. This proved to be Hartland in Devonshire. He fell into the hands of robbers, preached the Gospel to them, and was beheaded. Miraculously he picked up his head and carried it to a nearby fountain. One of his two murderers was converted at the sight, and buried him. Many miracles occurred at the place where his relics rested. St. NEOT probably lived at the time of King Alfred the Great (10th century). He was thought to be a monk of Glastonbury and later a hermit in Cornwall. St. NINIAN was the son of a Christian chieftain. In his youth he went on pilgrimage to Rome and venerated at the Tombs of the Apostles and at the Catacombs. He was consecrated Bishop and Studied with St. Ambrose of Milan and St. Martin of Tours before returning to Britain. He founded the famous monastery of Candida Casa with its 'University', the only educational centre in northern Britain, since the Romans had closed all the schools when their troops left. He laboured for more than 30 years for the conversion of northern Britain. He died in 432. St. NONNA, mother of St. David. She went on a missionary journey to Cornwall. St. OSWALD, king and Martyr. He was baptized on the holy Island of Iona, and later sent for missionaries from there to evangelize his kingdom. In response, St. Aidan came to Northumbria and established the monastery of Lindisfarne. The champion of heathenism, Penda of Mercia, attacked Northumbria and Oswald was slain in battle, praying for his subjects with his last breath. St. OSWIN, King and Martyr. He succeeded his cousin St. Oswald. Educated by St. Aidan, he was renowned for courtesy and humility. He was murdered in 651. St. OSYTH, Queen. She was the wife of Sighere, King of the EaSt. Saxons, and she founded a monastery at Chick, where she died. The village there later came to be called St. Osyth. St. PATRICK, patron of Ireland, known as the Enlightener of Ireland. His father was a deacon and a Roman official in Northern Britain, but Patrick was captured and carried into slavery in Ireland. Enduring hardship, his Christian spirit developed. He escaped to France and was educated by St. Martin of Tours and prepared for his missionary labours in Ireland. He was consecrated Bishop and returned to Ireland in 405. When he died in 463 most of Ireland had been converted. St. PAULINUS OF YORK was one of the second band of missionaries sent from Rome to England in 601 and was consecrated by St. Justus of Canterbury. When Ethelburga, sister of king Edbald of Kent, went to York to marry King Edwin of Northumbria, St. Paulinus accompanied her as chaplain. He baptized King Edwin, his nobles and many others, at Pascha. St. PETROC was the son of a Welsh king, but when his father died he refused to succeed him but became a monk. He spent some time in Ireland and then with three companions, St. Croiden, St. Megan and St. Dagan, he came to Cornwall, establishing many churches there and in Devon, He also undertook missionary journeys and pilgrimages, visiting Brittany, Rome and Jerusalem. He died in 564. St. SERIOL, a 6th century Welsh Saint who has given his name to Yriys-Seriol, a Welsh island. St. SERVAN, Apostle of the Orkney Islands in the 6th century. He became Abbot of Culross where he educated St. Kentigern Mungo. He reposed at Culross where he was buried. Saints SOCRATES and STEPHEN, who were martyred in Monmouthshire in 304 under the persecution of Diocletian. St. SWITHIN, Bishop of Winchester and advisor to Egbert, King of West Saxons. He died in 862. St. TERNAN was a missionary among the Picts in Northern Britain in the 6th century. He was founder and Abbot-Bishop of Culross monastery in Fifeshire. He was educated at Candida Casa. St. THENEVA was the mother of St. Kentigern Mungo and with him is venerated in the Glasgow area (6th century). St. THEODORE OF CANTERBURY, A Greek monk from Tarsus, consecrated Archbishop of Canterbury. His achievements were chiefly in organization, administration and discipline. St. ULTAN was brother of Ss Fursey and Foillan. He succeeded St. Foillan as Abbot of Fosses, and he too was revered there, as a Saint. He died in 686. St. URITH OF CHITTLEHAMPTON, a Celtic maiden of pure and holy life who had been converted to Christianity by the Bishop St. Kea in the 6th century. With patience she suffered the jealousy of her heathen Stepmother, who eventually was overcome with hatred and bribed haymakers to attack and kill St. Urith with their scythes. The place of her martyrdom was marked by the miraculous appearance of a spring in the Devonshire village of Chittlehampton. St. WALBURGA, a nun of Wimborne. She was a sister of St. Willibald and with him joined St. Boniface's missionary band to Germany, where she died in 779. Her shrine became famous for the miraculous oil which exuded from it. Saints WILLIBALD and WYNBALD, brothers, accompanied St. Boniface on his mission to Germany in the 8th century. Before that Winebald had been the first known English pilgrim to the Holy Land. St. WINIFRED, a niece of St. Beuno of Wales, was beheaded by a heathen suitor when she defended her virginity. St. Beuno arrived at the scene and prayed that the martyr's body might be made whole and restored to life. This was granted, and in thanksgiving St. Winifred became a nun, and later Abbess of her monastery in Denbighshire. She died in 650. St. WITHBURGA, the youngest of St. Etheldreda's three saintly sisters, lived in solitude for some years at Holkham, near Walsingham. She later founded a monastery at Dereham where she died in 743. Her body was found incorrupt 50 years later and was translated to Ely to lie with her sisters'. In the spot where she died at Dereham a well sprang forth with healing properties, and it is Still there today. St. YRCHARD, a native of Scotland who was ordained by St. Ternan. They laboured together to preach the Gospel to the heathen Picts in the 5th century.
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LOL! While I do not normally engage Mike and Edmund in their nonsense, I will note the following imagery from a European church concerning St. Edmund (from the list above):
quote: Ours is the only church in Wales to be dedicated to St Edmund, not entirely surprising as Edmund actually lived and died in East Anglia. He was however an inspirational Christian leader of his people. Indeed there was a move in 2007 to make Edmund patron saint of England in place of St George.
Edmund was crowned at St Neots at the age of 14. He was of 'British stock', a term which included Celts, Germans and Romans. A professing Christian from his early years, he was compelled to rule by popular choice and was described as "eloquent, humble and extraordinarily kind".
The Danes slaughtered and plundered their way up and down the East coast of England for some 200 years. They sacked Lindisfarne in 793 and targetted Christian monasteries in particular. Edmund fought back, but his army was defeated in 869 and Edmund himself was captured.
He was advised that he should submit his kingdom and flee with his life, but Edmund refused and so was condemned. The Danes tied him to a tree and flogged him. Edmund called out to Christ and when he refused to stop the Danish archers used him for target practice until, according to a contemporary historian, 'he resembled a hedgehog'. Edmund continued to call out to Christ, so the furious Danes beheaded him and threw his severed head into the bushes.
Does such coloring in these photos mean anything necessarily? No. However, it is quite true that early Christianity was primarily centered in North Africa, Egypt, Sudan and Ethiopia before moving to Syria, Armenia and the rest of Europe. However, tracing the African influence in Early Christianity cannot be done solely by looking at the colors of various art works because that is nonsense. You actually have to read the history books. Also keep in mind that Early North African Christians were often persecuted by the Romans.
quote: While the persecution under Constantius was relatively light, there is no doubt about the force of the persecution in Maximian's domain. Its effects are recorded at Rome, Sicily, Spain, and in Africa[212]—indeed, Maximian encouraged particularly strict enforcement of the edict in Africa. Africa's political elite were insistent that the persecution be fulfilled,[213] and Africa's Christians, especially in Numidia, were equally insistent on resisting them. For the Numidians, to hand over scriptures was an act of terrible apostasy.[214] Africa had long been home to the "Church of the martyrs"[215]—in Africa, martyrs held more religious authority than the clergy[216]—and harbored a particularly intransigent, fanatical, and legalistic variety of Christianity.[217] It was Africa that gave the West most of its martyrdoms.[218]
Africa had produced martyrs even in the years immediately prior to the Great Persecution. In 298, Maximilian, a soldier in Tebessa, had been tried for refusing to follow military discipline;[219] in Mauretania, again in 298, the soldier Marcellus refused his army bonus and took off his uniform in public.[220] Once persecutions began, public authorities were eager to assert their authority. Anullinus, proconsul of Africa, expanded on the edict, deciding that, in addition to the destruction the Christians' scriptures and churches, the government should compel Christians to sacrifice to the gods.[221] Governor Valerius Florus enforced the same policy in Numidia during the summer or autumn of 303, when he called for "days of incense burning"; Christians would sacrifice or they would lose their lives.[222] In addition to those already listed, African martyrs also include Saturninus and the Martyrs of Abitina,[223] another group martyred on February 12, 304 in Carthage,[224] and the martyrs of Milevis (Mila, Algeria).[225]
The persecution in Africa also encouraged the development of Donatism, a schismatic movement that forbade any compromise with Roman government or traditor bishops (those who had handed scriptures over to secular authorities). One of the key moments in the break with the mainline Church occurred in Carthage in 304. The Christians from Abitinae had been brought to the city and imprisoned. Friends and relatives of the prisoners came to visit, but encountered resistance from a local mob. The group was harassed, beaten, and whipped; the food they had brought for their imprisoned friends was scattered on the ground. The mob had been sent by Mensurius, the bishop of the city, and Caecilian, his deacon, for reasons that remain obscure. In 311, Caecilian was elected bishop of Carthage. His opponents charged that his traditio made him unworthy of the office, and declared itself for another candidate, Majorinus. Many others in Africa, including the Abitinians, also supported Majorinus against Caecilian. Majorinus's successor Donatus would give the dissident movement its name. By the time Constantine took over the province, the African church was deeply divided. The Donatists would not be reconciled to the Catholic Church until after 411.
Therefore it only makes sense that many of the Christians going to Europe in the early period were Africans.
And the Romans finally closed down the remaining ancient Egyptian temples, most notably which were centers of Isis/Horus worship at about the same time they started revising/developing the doctrines of Christianity at the various councils. And it is due to this time that continued persecutions occurred primarily due to the battles over the new doctrines formulated by the councils to weed out traces of the more ancient theological traditions from which Christianity derives. The temple of Isis in Philae for example was not closed down until the 6th century AD, implying that many worshipers were converted to the worship of Mary and Jesus. And it is precisely the definition of Mary's role and the nature of Jesus (how can a human birth a god and that child not be human) that was the focus of many of the early councils as they converted the tradition of Isis and Horus to Mary and Jesus. Not to mention sects like the Gnostics who held onto the more esoteric traditions of Egypt and the East which were centered around Ptah (the mind and living word), Isis/Hathor (mother nature), Osiris(everlasting life and regeneration), Horus (the Sun/Son) etc. All of which is about symbolic representations of nature and man's place in the universe.
quote: Justinian saw the orthodoxy of his empire threatened by diverging religious currents, especially Monophysitism, which had many adherents in the eastern provinces of Syria and Egypt. Monophysite doctrine had been condemned as a heresy by the Council of Chalcedon in 451, and the tolerant policies towards Monophysitism of Zeno and Anastasius I had been a source of tension in the relationship with the bishops of Rome. Justin reversed this trend and confirmed the Chalcedonian doctrine, openly condemning the Monophysites. Justinian, who continued this policy, tried to impose religious unity on his subjects by forcing them to accept doctrinal compromises that might appeal to all parties, a policy which proved unsuccessful as he satisfied none of them.
Near the end of his life, Justinian became ever more inclined towards the Monophysite doctrine, especially in the form of Aphthartodocetism, but he died before being able to issue any legislation which would have elevated its teachings to the status of dogma. The empress Theodora sympathized with the Monophysites and is said to have been a constant source of pro-Monophysite intrigues at the court in Constantinople in the earlier years. In the course of his reign Justinian, who had a genuine interest in matters of theology, authored a small number of theological treatises.
The Ptolemaic temple of Philae is one of many such temples that were moved from their original position to escape the rising waters after the damming of the Nile. Unlike the others, including the more famous name of Abu Simbel, Philae does not lie by the shores of Lake Nasser but is rather on an island in the lake between the old Aswan dam and the High dam. It has, in fact, only been moved half a mile from a lower island to one that rose above the waters. Because the island is actually smaller than the original site, the temple has been curiously twisted in its rebuilding, so that the walk through the courtyards and pylons gradually curves to the right instead of lying straight. The temple of Isis, or temple of love that is the main structure on the island was a Greek construction, but there are a number of other monuments that share the island with it, and several of these are of Roman origin. The island underwent building works from the reign of Augustus until at least that of Diocletian and was prosperous and important throughout the Roman period. In the late Roman times the island became home to a Coptic Christian community that converted the place into a monastery and churches, though little evidence remains of this.
Remains and Visit:
Of Hadrian's gate and Claudius' temple to Horus, which lie on the western side of the island, little remains. They are in a bad state of repair. Better sense can be made of Augustus' temple which lies to the north of the more ruinous monuments and the main Isis temple itself. This is fragmentary, but clearly different and beyond it lies the lower storey of a triumphal arch built probably by Diocletian that marked an entrance to the island from a Roman quay. To the south of the temple of Isis and one of the first monuments you see on your arrival at Philae is the colonnade of the temple of Hathor. Though this building is another Ptolemaic construction, its decoration was provided in the reign of Augustus. On the eastern side of the island and standing so proud that it catches the eye from almost everywhere in Philae is the famous so-called Kiosk of Trajan. This building is one of the most impressive monuments of upper Egypt. Though missing its roof, it remains remarkably intact. The roof would originally have been wooden and the walls between the huge pillars should have been decorated as all Egyptian temple walls are, but for the fact that the kiosk remains unfinished. Only two of the sections of wall have been carved. This structure served as the grand entrance to the island for much of the Roman period and is an amazing sight, particularly with the reflections of greenish light from the lake flickering across the stonework. The last Roman section worth contemplating on Philae lies within the great temple of Isis. During the Christianised later Roman period, the hypostyle hall of the temple was converted to a Coptic church and an altar and some decoration are still visible within. Philae is a magical place.
Now all the symbolic, ritualistic and esoteric traditions aside, the real key to all of this is that the new Christian doctrine was primarily about power. It defined and enshrined the secular/ecclesiastical power of the Emperor as "gods ruler" on earth or King of Kings. Of course such a notion was not new and had been around forever, but because this was new to Europe and their leaders, it had to be reformulated as a "new" way to consolidate power in the kingdoms. Most of this traces back to the old Babylonian/Sumerian concept of king of kings from the warring city states when all the kings fought over the main temples which all the people worshiped at so they could be "king of kings". And similar traditions were found in Persia and elsewhere. And of course in Egypt Horus was the personification of kingship and the Temples were used as places of coronation of the Living Seed/Sun(horus), Living word(ptah), and high priest of the sacrifice/everlasting life(Osiris) which was the pharaoh. And this tradition passed into Europe starting with Constantine who technically was the first Pope, ie "supreme authority and high priest" of Christianity.
That all encompassing power within the person of the Emperor was challenged by the later Church leaders of Rome and as a result of the split and other doctrinal conflicts within the church, the Papacy became separated from secular rule. However, secular rule was still tied to the Church as all Christian kings were Coronated in the Church and often fashioned themselves as god kings like Roman emperors and other ancient rulers before that. They often followed the edicts and authority of the Pope over various religious and later on secular laws (the two were combined early on) which is a holdover of the ancient tradition of the king being the living representative of authority through god's word (the law). And also, according to this same split in ancient tradition and ritual, the Pope became the high priest of the sacrifice.... which is the Christian Eucharist. In effect the Kings became Horus (warriors protectors of the state) and the Pope became Osiris (sacrifice/eternal life) and both became holders and representative so of the word (ptah) through the Bible.
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Does such coloring in these photos mean anything necessarily? No. However, it is quite true that early Christianity was primarily centered in North Africa, Egypt, Sudan and Ethiopia before moving to Syria, Armenia and the rest of Europe. However, tracing the African influence in Early Christianity cannot be done solely by looking at the colors of various art works because that is nonsense. You actually have to read the history books. Also keep in mind that Early North African Christians were often persecuted by the Romans.
How silly you are.
In the Albino mans world of lies and fake artifacts, color ALWAYS matters.
Your statement is further diminished by the fact that nowhere in the world, is there an example of the Albinos EVER falsely depicting a historically important Albino as Black. Yes, there are none, but if there was one, they would NEVER do that.
posted
Now what was all of this fuss going on between the Early Christians and the Roman emperors. Basically, the arguments were between the old priests of Isis/Horis/Osiris/Serapis along with the gnostics and the Romans. Initially the Romans supported and spread the worship of Isis around the Mediterranean. But then they decided to take up the cause of Christianity by taking the concept of the Christ, which simply means the risen seed, chosen one, divine sun(son) and so forth, which was the same symbol associated with Horus, Mithra, Osiris, Dionysus, Apollo and so forth and make him into an actual person as opposed to a symbol of eternal life in the universe symbolized by the Sun in the sky. From this came the Chalcedonian Creed which was the outcome of the council of Chalcedon, which was called by Constantine in order to establish the official doctrine of the Christian church concerning Christ.
quote: This wise and salutary formula of divine grace sufficed for the perfect knowledge and confirmation of religion; for it teaches the perfect [doctrine] concerning Father, Son, and Holy Ghost, and sets forth the Incarnation of the Lord to them that faithfully receive it. But, forasmuch as persons undertaking to make void the preaching of the truth have through their individual heresies given rise to empty babblings; some of them daring to corrupt the mystery of the Lord's incarnation for us and refusing [to use] the name Mother of God in reference to the Virgin, while others, bringing in a confusion and mixture, and idly conceiving that the nature of the flesh and of the Godhead is all one, maintaining that the divine Nature of the Only Begotten is, by mixture, capable of suffering; therefore this present holy, great, and ecumenical synod, desiring to exclude every device against the Truth, and teaching that which is unchanged from the beginning, has at the very outset decreed that the faith of the Three Hundred and Eighteen Fathers shall be preserved inviolate. And on account of them that contend against the Holy Ghost, it confirms the doctrine afterwards delivered concerning the substance of the Spirit by the One Hundred and Fifty holy Fathers who assembled in the imperial City; which doctrine they declared unto all men, not as though they were introducing anything that had been lacking in their predecessors, but in order to explain through written documents their faith concerning the Holy Ghost against those who were seeking to destroy his sovereignty. And, on account of those who have taken in hand to corrupt the mystery of the dispensation [i.e. the Incarnation] and who shamelessly pretend that he who was born of the holy Virgin Mary was a mere man, it receives the synodical letters of the Blessed Cyril, Pastor of the Church of Alexandria, addressed to Nestorius and the Easterns, judging them suitable, for the refutation of the frenzied folly of Nestorius, and for the instruction of those who long with holy ardour for a knowledge of the saving symbol. And, for the confirmation of the orthodox doctrines, it has rightly added to these the letter of the President of the great and old Rome, the most blessed and holy Archbishop Leo, which was addressed to Archbishop Flavian of blessed memory, for the removal of the false doctrines of Eutyches, judging them to be agreeable to the confession of the great Peter, and as it were a common pillar against misbelievers.
For it opposes those who would rend the mystery of the dispensation into a Duad of Sons; it repels from the sacred assembly those who dare to say that the Godhead of the Only Begotten is capable of suffering; it resists those who imagine a mixture or confusion of the two natures of Christ; it drives away those who fancy his form of a servant is of an heavenly or some substance other than that which was taken of us, and it anathematizes those who foolishly talk of two natures of our Lord before the union, conceiving that after the union there was only one. Following the holy Fathers we teach with one voice that the Son [of God] and our Lord Jesus Christ is to be confessed as one and the same [Person], that he is perfect in Godhead and perfect in manhood, very God and very man, of a reasonable soul and [human] body consisting, consubstantial with the Father as touching his Godhead, and consubstantial with us as touching his manhood; made in all things like unto us, sin only excepted; begotten of his Father before the worlds according to his Godhead; but in these last days for us men and for our salvation born [into the world] of the Virgin Mary, the Mother of God according to his manhood. This one and the same Jesus Christ, the only-begotten Son [of God] must be confessed to be in two natures, unconfusedly, immutably, indivisibly, inseparably [united], and that without the distinction of natures being taken away by such union, but rather the peculiar property of each nature being preserved and being united in one Person and subsistence, not separated or divided into two persons, but one and the same Son and only-begotten, God the Word, our Lord Jesus Christ, as the Prophets of old time have spoken concerning him, and as the Lord Jesus Christ hath taught us, and as the Creed of the Fathers hath delivered to us. These things, therefore, having been expressed by us with the greatest accuracy and attention, the holy Ecumenical Synod defines that no one shall be suffered to bring forward a different faith, nor to write, nor to put together, nor to excogitate, nor to teach it to others. But such as dare either to put together another faith, or to bring forward or to teach or to deliver a different Creed to (those who) wish to be converted to the knowledge of the truth, from the Gentiles, or Jews or any heresy whatever, if they be Bishops or clerics let them be deposed, the Bishops from the Episcopate, and the clerics from the clergy; but if they be monks or laics: let them be anathematized. This wise and salutary formula of divine grace sufficed for the perfect knowledge and confirmation of religion; for it teaches the perfect [doctrine] concerning Father, Son, and Holy Ghost, and sets forth the Incarnation of the Lord to them that faithfully receive it. But, forasmuch as persons undertaking to make void the preaching of the truth have through their individual heresies given rise to empty babblings; some of them daring to corrupt the mystery of the Lord's incarnation for us and refusing [to use] the name Mother of God in reference to the Virgin, while others, bringing in a confusion and mixture, and idly conceiving that the nature of the flesh and of the Godhead is all one, maintaining that the divine Nature of the Only Begotten is, by mixture, capable of suffering; therefore this present holy, great, and ecumenical synod, desiring to exclude every device against the Truth, and teaching that which is unchanged from the beginning, has at the very outset decreed that the faith of the Three Hundred and Eighteen Fathers shall be preserved inviolate. And on account of them that contend against the Holy Ghost, it confirms the doctrine afterwards delivered concerning the substance of the Spirit by the One Hundred and Fifty holy Fathers who assembled in the imperial City; which doctrine they declared unto all men, not as though they were introducing anything that had been lacking in their predecessors, but in order to explain through written documents their faith concerning the Holy Ghost against those who were seeking to destroy his sovereignty. And, on account of those who have taken in hand to corrupt the mystery of the dispensation [i.e. the Incarnation] and who shamelessly pretend that he who was born of the holy Virgin Mary was a mere man, it receives the synodical letters of the Blessed Cyril, Pastor of the Church of Alexandria, addressed to Nestorius and the Easterns, judging them suitable, for the refutation of the frenzied folly of Nestorius, and for the instruction of those who long with holy ardour for a knowledge of the saving symbol. And, for the confirmation of the orthodox doctrines, it has rightly added to these the letter of the President of the great and old Rome, the most blessed and holy Archbishop Leo, which was addressed to Archbishop Flavian of blessed memory, for the removal of the false doctrines of Eutyches, judging them to be agreeable to the confession of the great Peter, and as it were a common pillar against misbelievers.
For it opposes those who would rend the mystery of the dispensation into a Duad of Sons; it repels from the sacred assembly those who dare to say that the Godhead of the Only Begotten is capable of suffering; it resists those who imagine a mixture or confusion of the two natures of Christ; it drives away those who fancy his form of a servant is of an heavenly or some substance other than that which was taken of us, and it anathematizes those who foolishly talk of two natures of our Lord before the union, conceiving that after the union there was only one. Following the holy Fathers we teach with one voice that the Son [of God] and our Lord Jesus Christ is to be confessed as one and the same [Person], that he is perfect in Godhead and perfect in manhood, very God and very man, of a reasonable soul and [human] body consisting, consubstantial with the Father as touching his Godhead, and consubstantial with us as touching his manhood; made in all things like unto us, sin only excepted; begotten of his Father before the worlds according to his Godhead; but in these last days for us men and for our salvation born [into the world] of the Virgin Mary, the Mother of God according to his manhood. This one and the same Jesus Christ, the only-begotten Son [of God] must be confessed to be in two natures, unconfusedly, immutably, indivisibly, inseparably [united], and that without the distinction of natures being taken away by such union, but rather the peculiar property of each nature being preserved and being united in one Person and subsistence, not separated or divided into two persons, but one and the same Son and only-begotten, God the Word, our Lord Jesus Christ, as the Prophets of old time have spoken concerning him, and as the Lord Jesus Christ hath taught us, and as the Creed of the Fathers hath delivered to us. These things, therefore, having been expressed by us with the greatest accuracy and attention, the holy Ecumenical Synod defines that no one shall be suffered to bring forward a different faith, nor to write, nor to put together, nor to excogitate, nor to teach it to others. But such as dare either to put together another faith, or to bring forward or to teach or to deliver a different Creed to (those who) wish to be converted to the knowledge of the truth, from the Gentiles, or Jews or any heresy whatever, if they be Bishops or clerics let them be deposed, the Bishops from the Episcopate, and the clerics from the clergy; but if they be monks or laics: let them be anathematized.
Leading up to the Council of Chalcedon was over 200 years of very heated conflict between various sects and doctrines in Christianity, primarily in North Africa, which is not surprising at all.
quote: Traditor, pl.traditores (lat), is a term meaning the one(s) who had handed over. This refers to bishops and other Christians who turned over sacred scriptures or betrayed their fellow Christians to the Roman authorities under threat of persecution. During the persecution of Diocletian between AD 303–305, many church leaders had gone as far as turning in Christians to the authorities and handing over sacred religious texts to authorities to be burned. Later, some traditors would be returned to positions of authority under Constantine, sparking a split with the Donatist movement.
While many church members would eventually come to forgive the traditors, the Donatists were much less forgiving. They proclaimed that any sacraments celebrated by these priests and bishops were invalid. They refused to accept the sacraments and spiritual authority of the priests and bishops who had fallen away from the faith during the persecution. As a result, many towns were divided between Donatist and non-Donatist congregations.
The sect had particularly developed and grown in North Africa. Constantine, as emperor, began to get involved in the dispute, and, in AD 314, he called a council at Arles in Gaul, modern France; the issue was debated and the decision went against the Donatists. The Donatists refused to accept the decision of the council. Their distaste for bishops who had collaborated with Rome came out of their broader view of the Roman empire.
The word traditor comes from the Latin transditio from trans (across) + dare (to hand, to give), and is the source of the modern words traitor and treason. The same derivation, though with different context of what is handed to whom, gives us the word tradition.
Who were these traditors? Basically those who handed over ancient traditions that went against the newly formulated doctrines of the Emperor and the Christian church.
quote: The background to the controversy was the wave of persecutions of Christians by the Roman Emperor Diocletian. At that time some Church leaders - unwilling to endure torture or death and become martyrs - had been ready to take such acts as worshipping the gods of the old pantheon, considered idols by Christians, or surrendering church books and property to the imperial authorities. Such people became known as “traditors” ("surrenderers"). One of these "traditors", named Caecilian, had returned to the fold of the Church once the persecutions ended, and was consecrated Bishop of Carthage and Primate of North Africa. Those of the faithful who refused to accept the authority of such a spiritual leader raised Majorinus as a rival bishop; however, Majorinus died shortly after being consecrated, and it fell to Donatus to take his place and continue the struggle.
Does such coloring in these photos mean anything necessarily? No. However, it is quite true that early Christianity was primarily centered in North Africa, Egypt, Sudan and Ethiopia before moving to Syria, Armenia and the rest of Europe. However, tracing the African influence in Early Christianity cannot be done solely by looking at the colors of various art works because that is nonsense. You actually have to read the history books. Also keep in mind that Early North African Christians were often persecuted by the Romans.
How silly you are.
In the Albino mans world of lies and fake artifacts, color ALWAYS matters.
Your statement is further diminished by the fact that nowhere in the world, is there an example of the Albinos EVER falsely depicting a historically important Albino as Black. Yes, there are none, but if there was one, they would NEVER do that.
You cannot prove that he was black simply from paintings Mike. Otherwise, show me some proof other than paintings.
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quote:Originally posted by Mike111: [QB] I add this only to drive Cass and Doxie CRAZZZY!
White Britain - Ha!
Icon of All Saints of the British Isles and Ireland (Eastern Orthodox Church) - Saint Seraphim Church, Little Walsingham, Norfolk England. (This is NOT an ancient picture).
^^^^^Mike the above appear to be Turks what's up with that?
quote:Originally posted by Mike111: However, they have the same problem as the modern Catholic church: trying to sell a Black religion to a hateful Albino clientele. In recognition of this dilemma, they chose to depict their icons with straight hair and narrow noses, which apparently was enough to pacify the churches now Albino clientele.
posted
No Doug M, I was merely demonstrating the Albino-like stupidity of your position. How absurd of you and your Albino brethren to demand proof of Black habitation, when every single scientific source admits that BLACKS were the original inhabitants. Added to that, the scientific fact that Albinos can CLEARLY be traced as MIGRANTS TO EUROPE.
And then you dare demand proof that an ancient European person was Black? How stupid, wouldn't the LOGICAL question be: prove that he was White?
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posted
Mike, there is no evidence of blacks in Europe until the slave trades. These trades originated with the Greeks and Romans. There were around 10,000 black slaves in Rome. That's why there is the occasional ancient statue of a Negro.
So the history of black people in Europe, goes back to around 500 BC as slaves.
It's really nothing to be proud of... your roots aren't in Europe.
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posted
as usual Mike confuses prehistoric Europeans with ancient Europeans Life of St Edmund c. 1130 Illumination on parchment, 204 x 134 mm Pierpont Morgan Library, New York
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2)Research the subject depicted on the icon. An easy way to tell a modern from a medieval creation is the nature of the depiction. The ancient method of icon painting is standard throughout the Orthodox world. If you come across an icon of the Resurrection, for example, research genuine icons from the same period. If there are differences in the depiction --- such as the use of non-standard colors --- this should create suspicion. Modern ideas imposed on an "ancient" icon are an easy way to spot a fake. One obvious example might be the use of gray --- forbidden on all icons. The use of bright colors also suggests fakery. Ask if the icon has been in a church for a long time or in private collection. All ancient icons --- without exception --- are written using egg tempera (a mixture of egg yolk and colored powdered pigment) Icons in churches are often discolored due to the large number of candles burnt in front of them.
________________________
Because icons were used in church services over decades and even centuries, the smoke from incense and oil lamps discolored them.
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quote:Originally posted by Mike111: No Doug M, I was merely demonstrating the Albino-like stupidity of your position. How absurd of you and your Albino brethren to demand proof of Black habitation, when every single scientific source admits that BLACKS were the original inhabitants. Added to that, the scientific fact that Albinos can CLEARLY be traced as MIGRANTS TO EUROPE.
And then you dare demand proof that an ancient European person was Black? How stupid, wouldn't the LOGICAL question be: prove that he was White?
I was going to leave it at that, but Dana's answer on another thread, convinced me that I should explain.
Analogy: a : resemblance in some particulars between things otherwise unlike: similarity.
This is an Analogy between The United States and Europe.
------------------------------------------------------------------------------------------------------------------------------------------------------ Study - Cranial morphology of early Americans from Lagoa Santa, Brazil: Implications for the settlement of the New World by Walter A. Neves and Mark Hubbe Geographical location of other early human skeletal remains in the Americas showing Paleoamerican morphology and their respective chronological range.
Warm mineral springs Florida - 10,000 B.C. The ancestors of this man.
At some point, those original Blacks were joined by Mongol hybrids from Asia.
THEY crossbred - producing new hybrids.
Today, those original Blacks, the original Mongols, as well as their Mulattoes, are all but extinct - THEY WERE KILLED OFF BY ALBINO INVADERS FROM EUROPE!
Who as Albino invaders from Central Asia, had just completed their GENOCIDE of European Blacks.
These Albinos currently in the United States, transplanted from Europe, have absolutely no connection with the "ORIGINAL" inhabitants of the United States - except the GENOCIDE that they committed against the original inhabitants of the United States.
TOTAL TIME FOR CHANGEOVER - LESS THAN 400 YEARS.
Does it all make sense to you now Doug M?Posts: 22721 | Registered: Oct 2005
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Bacterial growth follows three phases. When a population of bacteria first enter a high-nutrient environment that allows growth, the cells need to adapt to their new environment. The first phase of growth is the lag phase, a period of slow growth when the cells are adapting to the high-nutrient environment and preparing for fast growth. The lag phase has high biosynthesis rates, as proteins necessary for rapid growth are produced. The second phase of growth is the logarithmic phase (log phase), also known as the exponential phase. The log phase is marked by rapid exponential growth. The rate at which cells grow during this phase is known as the growth rate (k), and the time it takes the cells to double is known as the generation time (g). During log phase, nutrients are metabolised at maximum speed until one of the nutrients is depleted and starts limiting growth. The final phase of growth is the stationary phase and is caused by depleted nutrients. The cells reduce their metabolic activity and consume non-essential cellular proteins. The stationary phase is a transition from rapid growth to a stress response state.
Is it just me, or does everybody see the similarities between Albino invasion of a territory, and Bacterial invasion of a healthy human body?Posts: 22721 | Registered: Oct 2005
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Bacterial growth follows three phases. When a population of bacteria first enter a high-nutrient environment that allows growth, the cells need to adapt to their new environment. The first phase of growth is the lag phase, a period of slow growth when the cells are adapting to the high-nutrient environment and preparing for fast growth. The lag phase has high biosynthesis rates, as proteins necessary for rapid growth are produced. The second phase of growth is the logarithmic phase (log phase), also known as the exponential phase. The log phase is marked by rapid exponential growth. The rate at which cells grow during this phase is known as the growth rate (k), and the time it takes the cells to double is known as the generation time (g). During log phase, nutrients are metabolised at maximum speed until one of the nutrients is depleted and starts limiting growth. The final phase of growth is the stationary phase and is caused by depleted nutrients. The cells reduce their metabolic activity and consume non-essential cellular proteins. The stationary phase is a transition from rapid growth to a stress response state.
Is it just me, or does everybody see the similarities between Albino invasion of a territory, and Bacterial invasion of a healthy human body?
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