▶ Q Research General #30164: GODSPEED ONE AND ALL. Q+
And, to all a good night?
Did Romulus Ever Regret Killing Remus? - All About Rome
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#RomanHistory #AncientCivilizations #Rome
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In Greek mythology, Orthrus (Ancient Greek: Ὄρθρος, Orthros) or Orthus (Ancient Greek: Ὄρθος, Orthos) was, according to the mythographer Apollodorus, a two-headed dog who guarded Geryon's cattle and was killed by Heracles.[1] He was the offspring of the monsters Echidna and Typhon, and the brother of Cerberus, who was also a multi-headed guard dog.[2]
Dr. Michael Heiser
New Article on Majestic-12 Documents
Posted by DrHeiser | Jul 22, 2013 | ExoPolitics & Disclosure, UFO Religions, UFO Sightings, Cases, UFOs & religious beliefs |
New Article on Majestic-12 Documents
I’d encourage readers to have a look at a recent article by Jack Brewer in the Orlando Paranormal Examiner. This is the same Jack Brewer behind the excellent blog, The UFO Trail, which I’ve recommended on several occasions. The article deals with the apparent confirmation of the existence of the MJ-12 documents before they were leaked by Colonel John Alexander.
The article mentions my work of several years ago, in conjunction with forensic / computational linguist Dr. Carol Chaski. Carol’s expertise is authorship attribution – authenticating documents were in fact written by the people who supposedly authored them. The paper I wrote on the basis of Carol’s analysis of a number of MJ-12 documents can be found here.
With respect to Col. Alexander’s “revelation,” the issue with the documents is not that they existed prior to leaking. The issue is, rather, are they authentic in terms of authorship and content? If the documents had been prepared for psychological warfare or propaganda purposes, no one (including myself and Dr. Chaski) would claim they needed to be created the week before they were leaked. The issue isn’t chronology, but authenticity. We also don’t know which documents and which pages of which documents Alexander might have been recalling. Without that sort of precision, this revelation has little to no value for research into the authenticity of what the documents say and their authorship claims.
In case the Majestic Documents are new to readers (they shouldn’t be if you’ve read The Facade), here’s the first paragraph of my MJ-12 analysis paper:
The term “Majestic documents” refers generally to thousands of pages of purportedly classified government documents that prove the existence of a Top Secret group of scientists and military personnel—Majestic 12—formed in 1947 under President Harry Truman, and charged with investigating crashed extraterrestrial spacecraft and their occupants. Majestic 12 personnel allegedly included a number of noteworthy political, scientific, and military figures, including: Rear Admiral Roscoe Hillenkoetter, the first CIA Director; Dr. Vannevar Bush, wartime chair of the Office of Scientific Research; James Forrestal, Secretary of the Navy and first Secretary of Defense; General Nathan Twining, head of Air Materiel Command at Wright-Patterson Air Force Base and later Chairman of Joint Chiefs of Staff; and Dr. Donald Menzel, an astronomer at Harvard University. More specifically, the Majestic documents refer to a series allegedly classified documents leaked from 1981 to the present day by unidentified sources concerning Majestic 12 and the United States government’s knowledge of intelligent extraterrestrials and their technology.
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https://drmsh.com/article-majestic12-documents/
Thank you, Heiser Family.
Once I discovered liberation theology, I couldn’t be Catholic without it
by David Inczauskis June 4, 2021
[The people’s church
As a Jesuit, I returned to Central America in 2017, and I found liberation theology just as alive in Honduras as I had found it in Guatemala six years prior. My mission was to write a book on the Jesuit theater La Fragua, the artistic wing of liberation theology, but I took weekend trips with Radio Progreso, the Jesuit communications and social justice team, to familiarize myself with the social and economic struggles that the theater’s art depicted.
One of these trips took me to the Jilamito River, where folks were protesting the construction of a hydroelectric power plant that would ruin the local ecosystem. They were blocking the road to the river with their bodies so that the company’s construction crews could not proceed. Some Catholic priests were involved in the protest, and they decided to celebrate Mass for the community in the middle of the road. The trucks and bulldozers would have to level an altar to get through!
It reminded me of Pope Francis’ exhortation that, if people were not going to church, then the church had to go to the people. So if the people were in the streets in protest, then the church had to be in the streets in protest, too. That is the heart of liberation theology: The church allies itself with the struggle of the people for liberation from oppression.
However, some think that it is not possible to be Catholic with liberation theology. Though it is true that the Congregation for the Doctrine of the Faith under Cardinal Joseph Ratzinger, later Pope Benedict XVI, was critical of some aspects of the movement, it is also true that Pope John Paul II said that liberation theology “is not only expedient, but useful and necessary” in a 1986 letter to the Brazilian bishops.
Accusations of Marxism have been at the center of magisterial critique, but most liberation theologians assert that they are not Marxists but that they make use of Marxism as a social science just as other theologians make use of non-Catholic philosophers like Aristotle in the case of St. Thomas Aquinas and Martin Heidegger in the case of Karl Rahner. It is simply the case that liberation theologians like Enrique Dussel (“Theology of Liberation and Marxism” in Mysterium Liberationis) and Franz Hinkelammert (The Ideological Weapons of Death: A Theological Critique of Capitalism) find that Marxist analysis gets at the roots of economic inequality, an inequality that Jesus himself sought to erase.]
https://www.americamagazine.org/faith/2021/06/04/liberation-theology-catholic-faith-240599/
Once I discovered liberation theology, I couldn’t be Catholic without it
by David Inczauskis June 4, 2021
[The people’s church
As a Jesuit, I returned to Central America in 2017, and I found liberation theology just as alive in Honduras as I had found it in Guatemala six years prior. My mission was to write a book on the Jesuit theater La Fragua, the artistic wing of liberation theology, but I took weekend trips with Radio Progreso, the Jesuit communications and social justice team, to familiarize myself with the social and economic struggles that the theater’s art depicted.
One of these trips took me to the Jilamito River, where folks were protesting the construction of a hydroelectric power plant that would ruin the local ecosystem. They were blocking the road to the river with their bodies so that the company’s construction crews could not proceed. Some Catholic priests were involved in the protest, and they decided to celebrate Mass for the community in the middle of the road. The trucks and bulldozers would have to level an altar to get through!
It reminded me of Pope Francis’ exhortation that, if people were not going to church, then the church had to go to the people. So if the people were in the streets in protest, then the church had to be in the streets in protest, too. That is the heart of liberation theology: The church allies itself with the struggle of the people for liberation from oppression.
However, some think that it is not possible to be Catholic with liberation theology. Though it is true that the Congregation for the Doctrine of the Faith under Cardinal Joseph Ratzinger, later Pope Benedict XVI, was critical of some aspects of the movement, it is also true that Pope John Paul II said that liberation theology “is not only expedient, but useful and necessary” in a 1986 letter to the Brazilian bishops.
Accusations of Marxism have been at the center of magisterial critique, but most liberation theologians assert that they are not Marxists but that they make use of Marxism as a social science just as other theologians make use of non-Catholic philosophers like Aristotle in the case of St. Thomas Aquinas and Martin Heidegger in the case of Karl Rahner. It is simply the case that liberation theologians like Enrique Dussel (“Theology of Liberation and Marxism” in Mysterium Liberationis) and Franz Hinkelammert (The Ideological Weapons of Death: A Theological Critique of Capitalism) find that Marxist analysis gets at the roots of economic inequality, an inequality that Jesus himself sought to erase.]
https://www.americamagazine.org/faith/2021/06/04/liberation-theology-catholic-faith-240599/