Names given to the worldly are very deceptive, for they divert our thoughts from what is correct to what is incorrect. Thus one who hears the word “God” does not perceive what is correct, but perceives what is incorrect. So also with “the Father” and “the Son” and “the Holy Spirit” and “life” and “light” and “resurrection” and “the Church (Ekklesia)” and all the rest - people do not perceive what is correct but they perceive what is incorrect, unless they have come to know what is correct. The names which are heard are in the world […] deceive. If they were in the Aeon (eternal realm), they would at no time be used as names in the world. Nor were they set among worldly things. They have an end in the Aeon.
“Jesus” is a hidden name, “Christ” is a revealed name. For this reason “Jesus” is not particular to any language; rather he is always called by the name “Jesus”. While as for “Christ”, in Syriac it is “Messiah”, in Greek it is “Christ”. Certainly all the others have it according to their own language. “The Nazarene” is he who reveals what is hidden. Christ has everything in himself, whether man, or angel, or mystery, and the Father.
Gospel of Philip (via thatwhichdoesnotsuffer)
Those who sow in winter reap in summer. The winter is the world, the summer the other Aeon (eternal realm). Let us sow in the world that we may reap in the summer. Because of this, it is fitting for us not to pray in the winter. Summer follows winter. But if any man reap in winter he will not actually reap but only pluck out, since it will not provide a harvest for such a person.
Gospel of Philip (via thatwhichdoesnotsuffer)


Pages from an Illuminated Gospel. Ethiopia, Highland Region. 1300s.

This illuminated manuscript of the Four Gospels was created in the late fourteenth to early fifteenth century at an Ethiopian monastic center. Its full-page paintings on vellum depict New Testament scenes from the life of Christ and portraits of the evangelists. The text is in Ge’ez, the classical Ethiopian language. Typical of Ethiopian painting, the imagery is two-dimensional and linear. Heads are seen frontally; bodies are often in profile. The artist abbreviated the facial features and treated the human form as a columnar mass, articulated in bold black and red lines.

In the fourth century A.D., the Ethiopian king Ezana converted to Christianity. Christianity became the official religion of the state whose legacy endured in various forms until the twentieth century. Around the time this manuscript was made, Ethiopia’s Christian kingdom expanded its influence. Monastic centers became increasingly important outposts of state power. They were also the chief sites of Christian art production. During the sixteenth century, Islamic incursions devastated the region, and most Christian Ethiopian art that predates the seventeenth century was destroyed. This illuminated gospel is a rare survival. -Met

The word ‘sin’ which, outside of the religious circle, has fallen out of favor in the modern world, is possibly related to a Saxon word that meant ‘to wander.’ Sin is an English translation of the Hebrew term ‘het’ which like both its Arabic and Greek counterparts — khati’ah in Arabic and hamartia in the New Testament — is originally an archery term that meant ‘to miss the mark.’ Sin was also used in archaic English as an archery term for a miss. The idea being that sin, in a metaphysical sense, originates in a sound attempt at achieving a good but ‘misses the mark’ by mistaking an apparent good for a real one. Repentance is, in essence, redressing the miss and re-aligning one’s spiritual sights for the next attempt.
Shaykh Ḥamza Yūsuf (via theconsciousmuslim)



The Reverend David A. Miller of the Unitarian Universalist Fellowship of San Dieguito writes about the difference between proselytizing and evangelism, and the importance of evangelizing Unitarian Universalism.

Amen! Here’s an excellent way to spread the word about who we are and what we value: the Unitarian Universalist Pocket Guide, edited by Peter Morales and with a foreword by Melissa Harris-Perry,