Criticism of Mormons
Primitive man respected animals. He was their predator, but he recognized in them “something” mysterious, which activated their strength, fierceness and/or speed. Later they became ancestors of human lineages or were elevated to the category of gods. Egyptian zoolatry went to surprising extremes. Not all species met this fate. The ancient warrior kings invented bloody distractions, which consisted of the organized hunting of wild beasts on a large scale.
The mythology of ancient civilizations is full of hybrid beings, which combine zoomorphic elements of diverse origin. Those of terrifying aspect abound. The sacred teratology nourishes of the animals, to create their
But Heracles had more risky adventures: he confronted the Lion of Nemea, the Hydra of Lerna, the Boar of Erimanto, the Bull of Crete, the anthropophagous mares of Diomedes, the dragon of the garden of the Hesperides and the dragon of the garden of the Hesperides, and the dragon of the garden of the Hesperides.
In Andean culture, animals also play an important role in mythology. The Chavin divinities are famous, combining elements of jaguar, bird of prey, snake and perhaps caiman. Moche iconography shows us a mythological hero, the so-called “Personage F”, facing monstrous beings, most of which are of
What Mormons hide
Historically, the issue that has caused the most criticism of the LDS Church has been the practice of polygamous marriage, which was officially abandoned in 1890.[1] Since then, criticism has focused on arguments of historical revisionism, the veracity of sacred texts, homophobia, racism,[2] sexist policies, and inadequate financial disclosure.
As soon as Joseph Smith published the Book of Mormon in March 1830, the first questions about the credibility of the text began to arise, when numerous readers noticed that several parts of the book contained textual quotations from the Bible; in fact, about twenty-seven thousand words and phrases taken specifically from the version known as the King James Bible,[3] the most widespread in English-speaking countries and which includes the so-called deuterocanonical books, have been detected. It has been claimed that the name “Nephi” may have been taken from 2 Maccabees 1:36 in the King James Version of the Bible, which reads:
Mormones
La transmisión textual de la Crónica de Iria (un texto histórico escrito en Galicia en el siglo XV) ha sido controvertida en los últimos años. Su último editor, José Souto, sostiene que el texto original es el manuscrito más antiguo (C), escrito en el siglo XV por Rui Vázquez. Por otro lado, David Mackenzie considera que este manuscrito (C) y la copia del siglo XVII (V) proceden del arquetipo perdido con diferentes grados de manipulación. Los datos históricos aportados por Fernando López Alsina analizando las razones de la composición de la Crónica de Iria apoyan el análisis de Mackenzie. El presente artículo examina la tradición indirecta y lleva a cabo un cuidadoso cotejo de los textos, con el fin de extraer conclusiones más eficaces en cuanto a la filiación existente.
Doctrine of the Mormons wikipedia
20The fact that Calderón uses in La devoción de la Cruz a renewed Aristotelianism seems to me unquestionable: other new features in comparison with Judas Macabeo and La gran Cenobia prove it, such as the application of tragic conflicts to family relationships, the finally effective and non-mechanical treatment of the peripeteia, the introduction of anagnorisisis. At the same time, it also seems to me unquestionable that, in comparison with Judas Macabeo and La gran Cenobia, Calderón demonstrates a greater skill in realizing what Mercedes Blanco (1998) calls the “pact with comedy”, thanks to the tragic use of situations and sequences provided by the comic subgenres, such as the comedy of cloak and sword and the palatine comedy.
30 Was this change due to theoretical readings (the Latin translations of the Poetics available at the time, the Castilian commentaries of López Pinciano or Cascales)13 or to a dramatic maturation motivated by Calderón’s growing theatrical and existential experience? Possibly both; and, if the hypothesis of an intertextuality with certain pieces by Lope that I have advanced in these pages14 is convincing, it must be concluded that, at the very least, alongside the possible repeated readings of the Poetics (or its substitutes) that Ruiz Ramón imagines to explain Calderón’s substantial Aristotelianism, we must also place probable repeated readings or visions of some comedies by Lope de Vega that were decisive in suggesting to the playwright elements that served him for the maturation of his tragic formula.
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