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Squizzle
Apr 24, 2008




the end-of-act-one twist in this is gonna be that its actually an earthbound making blood sacrifices to access the labyrinth, or some similar

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Orbs
Apr 1, 2009
~Liberation~
poo poo, we're going to need Mages then (fortunately or unfortunately, depending on the Mage and their whole Deal)

Squizzle
Apr 24, 2008




well too late, you already declared malkavian or the other thing. locked in! Delicious

Squizzle
Apr 24, 2008




guideline: no character concepts that force the chronicle to materially contend w the presence, existence, or nature of any significant otherworld outside of the lower umbra/dark umbra/underworld/the one w ghosts. sui generis anomalies like the malkavian madness network or w/e: fine. normal werewolf: not fine

Orbs
Apr 1, 2009
~Liberation~

Squizzle posted:

well too late, you already declared malkavian or the other thing. locked in! Delicious
Not entirely true. Earlier today I started an Acanthus Mage sheet in the Awakening system. She's a member of the Free Council and has 3 dots of Time magic. Said Time magic could be harnessed to slot herself in in place of my Malkavian.

Orbs has issued a correction as of 00:10 on Apr 12, 2024

Rudeboy Detective
Apr 28, 2011


The Technocracy is about to point a giant orbital mirror at this thread

polycritical
Mar 7, 2024
I just witnessed a double rainbow on a golden sky

The lash of disbelief cannot harm me

Orbs
Apr 1, 2009
~Liberation~

Rudeboy Detective posted:

The Technocracy is about to point a giant orbital mirror at this thread
It won't help them against me, as the Awakening universe doesn't have the Technocracy. :c00lbert:

Nah, I'm not really that type of player. I actually once ran a game where the players and I openly blended the editions of Mage in the characters and setting, and that kind of ruled. The Technocracy totally existed there and was a threat to be careful of for sure, as it is in this thread.

Squizzle
Apr 24, 2008




LITERALLY A BIRD
Sep 27, 2008

I knew you were trouble
when you flew in

Paul Tillich posted:

The question of being is not the question of any special being, its existence and nature, but it is the question of what it means to be. It is the simplest, most profound, and absolutely inexhaustible question — the question of what it means to say that something is.

This word "is" hides the riddle of all riddles, the mystery that there is anything at all. Every philosophy, whether it asks the question of being openly or not, moves around this mystery, has a partial answer to it, whether acknowledged or not, but is generally at a loss to answer it fully. Philosophy is always in what the Greeks called aporia ("without a way"), that is, in a state of perplexity about the nature of being. For this inquiry I like to use the word "ontology," derived from logos ("the word") and on ("being"); that is, the word of being, the word which grasps being, makes its nature manifest, drives it out of its hiddenness into the light of knowledge. Ontology is the center of all philosophy. It is, as Aristotle has called it, "first philosophy," or, as it was unfortunately also called, "metaphysics," that which follows the physical books in the collection of Aristotelian writings. This name was and is unfortunate, because it conveys the misconception that ontology deals with transempirical realities, with a world behind the world, existing only in speculative imagination. In all areas of theology — historical, practical, systematic — there are theologians who believe that they can avoid the confrontation of philosophy and biblical religion by identifying philosophy with what they call "metaphysical speculation," which they can then throw onto the garbage heap of past errors, intellectual and moral.

I want to challenge as strongly as possible all those who use this language to tell us what they mean by metaphysics and speculation and, after they have done so, to compare their description with what the classical philosophers from Anaximander to Whitehead have done. Speculari, the root of the word "speculation," means "looking at something." It has nothing to do with the creation of imaginary worlds, an accusation which the philosophers could make against the theologians with equal justification. It is infuriating to see how biblical theologians, when explaining the concepts of the Old or New Testament writers, use most of the terms created by the toil of philosophers and the ingenuity of the speculative mind and then dismiss, with cheap denunciations, the work from which their language has been immensely enriched.

No theologian should be taken seriously as a theologian, even if he is a great Christian and a great scholar, if his work shows that he does not take philosophy seriously.

Therefore, to avoid the "black magic" of words like "metaphysical speculation," let us speak of ontology as the basic work of those who aspire to wisdom (sophia in Greek, sapientia in Latin), meaning the knowledge of the principles. And, more specifically, let us speak of ontological analysis in order to show that one has to look at things as they are given if one wants to discover the principles, the structures, and the nature of being as it is embodied in everything that is.

Paul Tillich posted:

Ontology uses man's rational power. It does not ask the question of sin and salvation. It does not distinguish between original and distorted reason, nor does it envisage a renewed reason. It starts where it is and goes ahead toward being-itself. The Bible often criticizes philosophy, not because it uses reason, but because it uses unregenerated reason for the knowledge of God. But only the Spirit of God knows God and gives knowledge of God to those who are grasped by him, who are in the state of faith. As in the beginning, so we must ask at the end of this confrontation: Is there any way to unite the opposite ways of ontology and biblical religion? The answer seems to be that the conflict is insoluble. Point after point (first in the objective and then in the subjective side of biblical religion) showed a seeming incompatibility with the ontological attempt. Many people never go beyond this confrontation and draw the consequences in the one or the other direction. It is understandable that some reject biblical religion completely because they are called in the depth of their being, in their intellectual and moral conscience, to ask the radical question — the question of being and nonbeing. They become heretics or pagans rather than bow to a religion which prohibits the ontological question. It is equally understandable that many faithful Christians shy away from the dangers of the ontological question which makes doubtful that which is most sacred and of infinite significance for them. Neither of these ways is acceptable to some of us, and I believe that neither of them is a service to truth and consequently to God. But, if we try a third way, we must be prepared for the reaction of people who doubt that a third way is possible.

Ohtori Akio
Jul 15, 2022
warmly lol every time at the concept of a pagan tillich enjoyer

tristeham
Jul 31, 2022


Ohtori Akio posted:

warmly lol every time at the concept of a pagan tillich enjoyer

LITERALLY A BIRD
Sep 27, 2008

I knew you were trouble
when you flew in

He was a smart fellow, whose work I admire greatly!!!

Ohtori Akio
Jul 15, 2022

LITERALLY A BIRD posted:

He was a smart fellow, whose work I admire greatly!!!

i see and appreciate this every time and hell, it adds to the warm and welcome irony

LITERALLY A BIRD
Sep 27, 2008

I knew you were trouble
when you flew in

:lmao:

Orbs
Apr 1, 2009
~Liberation~
:lmao:

I am starting to become a fan based on these excerpts as well.

Squizzle
Apr 24, 2008




LITERALLY A BIRD posted:

Paul Tillich posted:

No theologian should be taken seriously as a theologian

Al!
Apr 2, 2010

:coolspot::coolspot::coolspot::coolspot::coolspot:
[bill clinton voice]


quote:

This word "is" hides the riddle of all riddles, the mystery that there is anything at all. Every philosophy, whether it asks the question of being openly or not, moves around this mystery, has a partial answer to it, whether acknowledged or not, but is generally at a loss to answer it fully

Azathoth
Apr 3, 2001

Lutherans stay winning

Squizzle
Apr 24, 2008




Azathoth posted:

Lutherans stay winning

“stay”

Azathoth
Apr 3, 2001

Squizzle posted:

“stay”

:hmmyes:

Orbs
Apr 1, 2009
~Liberation~

Azathoth posted:

Lutherans stay winning
"winning"

Ohtori Akio
Jul 15, 2022

Squizzle posted:

“stay”

lol

LITERALLY A BIRD
Sep 27, 2008

I knew you were trouble
when you flew in

https://www.commentary.org/articles/michael-novak-2/the-religion-of-paul-tillich posted:

Tillich’s view was that a historical community of faith supplies concrete symbols which “point to” God. These symbols are not adequate for all times or all purposes, but men cannot do without them; if churches do not supply them, political parties or other organs will. There is a tension between man’s need for concrete symbols and his need for abstract, critical thinking. The first involves his whole active personality; the second preserves him from understanding the concrete symbols to be more than “pointers.” Tillich thought that it was necessary both to stand within a concrete, historical community of faith and to deny through critical reflection that any concrete symbol is identical with genuine ultimate concern. The name “being-itself” warned that God is not a being like other things, and cannot be named like other things.

Tillich began, then, as one who already believed in God, in the Christian God, in the God of the Protestant tradition. He accepted Gustave Weigel’s observation that he had an “immediate awareness” of God, so strong that argument was neither necessary nor possible. Thus, Tillich interpreted the ontological argument, not as an argument, but as the most fundamental expression of this awareness. The other traditional arguments, he thought, merely pointed to this same basic expression.15 Tillich wrote as a man who has already experienced God in his conscious awareness; he urged others not to look for God as a reality to be added to other realities already known, but as one who was already present in their experience. Tillich viewed the matter as if every man is already in a conversation with God, in the very cognitive processes by which he inquires about anything at all. The fact that men do inquire shocked Tillich; he marveled at human inquiry. He claimed that empiricists give too shallow an account of inquiry. He himself did not so much point to new evidence, as ask us to look at the available evidence in a new way.

Tillich constantly warned his readers that no way can be found to God apart from the experience of a relationship already begun. “Man cannot speak of the gods in detachment. The moment he tries to do so, he has lost the god and established just one more object within the world of objects. Man can speak of the gods only on the basis of his relation to them.” Moreover, men in the past have tried to understand this relationship with God: “. . . the idea of God has a history. . . . In order to understand the idea of God, the theologian must look into its history.” Increasingly in later years, Tillich looked to all historical religions for hints and analogues by which to discern the elements and the meaning of the experience of God which he had.

It is the experience of ultimate concern which, for Tillich, is basic. He writes of “the openness of being-itself, which is given in the basic religious experience.” And again: “although essence and existence are philosophical terms, the experience and the vision behind them precede philosophy.” “God” is not an answer to a question about the existence of some X or other; “God” is the answer to the question which arises from the human awareness of finitude.

I fully appreciate the affectionate amusement provided by me being Tillich's Biggest Fan while seated at the polytheism table, but I think the above excerpt does an excellent job of articulating some of his ways of thinking that clearly participated in people like me being able to derive wisdom and guidance from his work.

Something equally relevant to observe is that after developing this life's work of ontology as experienced via a Christian path, Tillich came to identify the God-beyond-God, Being-Itself, the Ultimate Divine, as the entity that is called Spirit, rather than the Father. I think this is wildly important for understanding the sense of pluralism that sometimes arises in his work and for which he was (and still is) subject to enormous criticism from traditional Christian theists. Tillich was adamant, for example, that Being-Itself is being, but it is not a being. It is not a person. The Son and the Father are perceived and communicated with as one would another person; they are Deities. The Spirit, ever present, at once immanent and transcendent to us all, human and Deity alike, is God.

quote:

Tillich had a very strong sense of the fact that we do not possess truth; when we enunciate a true proposition, we are possessed by something greater than ourselves. We participate in an understanding in whose light our own hypocrisies or characteristic errors stand condemned. We pursue full understanding, trying to make our intelligence ever more faithful, accomplished, and docile.

Ohtori Akio
Jul 15, 2022
Thats too complicated for me. But yes religious experience is widely shared and essentially undeniable.

LITERALLY A BIRD
Sep 27, 2008

I knew you were trouble
when you flew in

Hmmmmm okay.

tldr is something like:

Everyone who has a sense of "God" is sensing the same God: Ultimate Reality, the Ground of Being. IMPORTANT: the Spirit.
Everyone who seeks out that God already has a relationship with some personalized aspect of God (a Deity). For Tillich, his relationship was with the Logos.
Through the lens of our relationship with our personal Deity or Deities, we grow capable of getting closer to, and perceiving more accurately, the Ultimate Divine.


-- and also, as we recall, Magic = Gifts of the Spirit = Gifts from God. You don't think you know better than God by turning up your nose at its gifts, do you??

nice obelisk idiot
May 18, 2023

funerary linens looking like dishrags
I think that individual understandings may vary about that, necessarily. But I think that he had a strong sense that the pervasive and interpenetrating aspect of goodness (to maybe simplify: love) was the key. Beyond conceptualization, or definition into a concrete object or form. Like our experience of a massive fire or the sky or the depths of an ocean.

The main thing that you do not want to ever do in Christianity is: blaspheme against the Holy Spirit. Slandering the Dharma is a big existential no-no in Buddhism as well, and it doesn't mean a text or a teaching of a Buddha per se. More like stamping on the root of life, or turning away from it.

Maybe sometimes that's limiting it, squishing it down to our present view. I think that some people do that by thinking of the Christian God as only just a Sky Dad, which to me seems very "pagan". In the sense in which Christians use the term pejoratively, not like how it often really is. Like denying the Trinity by focusing on it incorrectly. So he might be mostly pushing against that current.

nice obelisk idiot has issued a correction as of 20:50 on Apr 12, 2024

Azathoth
Apr 3, 2001

I would just like to point out that we don't really know what is meant by "blasphemy against the Spirit". It clearly doesn't mean denying that Jesus is the Messiah or any other claim, as the next line is "Whoever speaks a word against the Son of Man will be forgiven".

Ohtori Akio
Jul 15, 2022
i think its very charming that Christ spoke in riddles and our engagement with the scriptures about him is now discerning what in the gently caress he meant by some of that

LITERALLY A BIRD
Sep 27, 2008

I knew you were trouble
when you flew in

nice obelisk idiot posted:

The main thing that you do not want to ever do in Christianity is: blaspheme against the Holy Spirit.

I would enjoy it if you explained this further, as the specificity of against the Holy Spirit is not something I have encountered along the average Christian worshipper. Usually it is one of the other two persons of the trinity that are felt most strongly about (Pentecostals aside, I know I know)

edit: lmao

Azathoth posted:

I would just like to point out that we don't really know what is meant by "blasphemy against the Spirit". It clearly doesn't mean denying that Jesus is the Messiah or any other claim, as the next line is "Whoever speaks a word against the Son of Man will be forgiven".
asked and more or less answered, I guess. But honestly as an outside observer this only seems all the more convincing that it's the Spirit that is "the Divine" and that even the Christ himself considered himself something different.

LITERALLY A BIRD has issued a correction as of 21:13 on Apr 12, 2024

Orbs
Apr 1, 2009
~Liberation~

LITERALLY A BIRD posted:

Hmmmmm okay.

tldr is something like:

Everyone who has a sense of "God" is sensing the same God: Ultimate Reality, the Ground of Being. IMPORTANT: the Spirit.
Everyone who seeks out that God already has a relationship with some personalized aspect of God (a Deity). For Tillich, his relationship was with the Logos.
Through the lens of our relationship with our personal Deity or Deities, we grow capable of getting closer to, and perceiving more accurately, the Ultimate Divine.


-- and also, as we recall, Magic = Gifts of the Spirit = Gifts from God. You don't think you know better than God by turning up your nose at its gifts, do you??
This seems like a good way to explain the perspective, thank you.

Sherbert Hoover
Dec 12, 2019

Working hard, thank you!
it doesn't help that they just started saying "holy spirit" suddenly and without explanation

nice obelisk idiot
May 18, 2023

funerary linens looking like dishrags

Azathoth posted:

I would just like to point out that we don't really know what is meant by "blasphemy against the Spirit". It clearly doesn't mean denying that Jesus is the Messiah or any other claim, as the next line is "Whoever speaks a word against the Son of Man will be forgiven".
Yeah no disrespect intended by being presumptuous sorry. I get maybe a tiny bit of a sense of it in this extreme example: Jesus would categorically forgive Judas, but Judas hanged himself instead. Like Judas got some of that Holy Spirit juice by hanging with Jesus and them poof, gone. Life is a black abyss and earnest repentance was too painful.

Ohtori Akio
Jul 15, 2022
the holy spirit was a pre-existing concept in second temple thought, which i think a plain reading of the gospel will brutally miss. the concept, as my tradition might explain it, is that the high priest or other priests were the ones who had the holy spirit in them and therefore a direct relationship with god. the response of jesus to this is no, anyone can have the holy spirit, here's how, and also if you betray that direct relationship with god you're toast, you've got no chance

Azathoth
Apr 3, 2001

LITERALLY A BIRD posted:

I would enjoy it if you explained this further, as the specificity of against the Holy Spirit is not something I have encountered along the average Christian worshipper. Usually it is one of the other two persons of the trinity that are felt most strongly about (Pentecostals aside, I know I know)

edit: lmao

asked and more or less answered, I guess. But honestly as an outside observer this only seems all the more convincing that it's the Spirit that is "the Divine" and that even the Christ himself considered himself something different.

There is a theory of the Holy Spirit which holds that she is what arises out of the interaction between God the Father and God the Son, which would be reasonably consistent with what you wrote there. In other words, the Holy Spirit is the way we experience Jesus and thus the Father, who is entirely transcendent and cannot be experienced in a rational way. I'm not sure I buy it, but your post made me think of it.

Sherbert Hoover
Dec 12, 2019

Working hard, thank you!

Ohtori Akio posted:

the holy spirit was a pre-existing concept in second temple thought, which i think a plain reading of the gospel will brutally miss. the concept, as my tradition might explain it, is that the high priest or other priests were the ones who had the holy spirit in them and therefore a direct relationship with god. the response of jesus to this is no, anyone can have the holy spirit, here's how, and also if you betray that direct relationship with god you're toast, you've got no chance

interesting. i hadn't heard that. did they see it as some kind of emanation of god's essence or more like an angelic intermediary?

Ohtori Akio
Jul 15, 2022

Sherbert Hoover posted:

interesting. i hadn't heard that. did they see it as some kind of emanation of god's essence or more like an angelic intermediary?

judaism is pretty specific about the monotheism so in that context the holy spirit is a created non god entity which acts as intermediary but i couldn't go into specifics beyond that.

Squizzle
Apr 24, 2008




Sherbert Hoover posted:

it doesn't help that they just started saying "holy spirit" suddenly and without explanation

whom amongst us

Squizzle
Apr 24, 2008




Ohtori Akio posted:

judaism is pretty specific about the monotheism so in that context the holy spirit is a created non god entity which acts as intermediary but i couldn't go into specifics beyond that.

in terms of being the active, agent form of theophany, you see a ton of manifestations from burning bush to the angel of the lord. and arguably, any time the txt describes a pneumatic babe,

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Azathoth
Apr 3, 2001

nice obelisk idiot posted:

Yeah no disrespect intended by being presumptuous sorry. I get maybe a tiny bit of a sense of it in this extreme example: Jesus would categorically forgive Judas, but Judas hanged himself instead. Like Judas got some of that Holy Spirit juice by hanging with Jesus and them poof, gone. Life is a black abyss and earnest repentance was too painful.

Oh you are absolutely fine. The reason that I wanted to bring that up is that particular passage has been used in a lot of lovely ways (like committing suicide is blasphemy against the Holy Spirit, as the Holy Spirit gives life, and so that is why someone who commits suicide is damned to conscious eternal torture spoilered for discussing self harm).

Personally, I interpret it as being unable to forgive oneself and others and thus "blaspheming", which means then that God cannot forgive until the person comes around and is able to show the love and grace of God through their own actions, but I acknowledge that this isn't the only interpretation and many others could be just as valid.

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