Should the for letter word perhaps a note,
the balance of that will tribe to writing,
in the Middle Ages?,
as the times in a Pitcher for the pour??
In multiply the verse the for letter words treat a chapter,
each bridle to a Book King as today the verbiage sips to that humpbacked an a Maul,
is not the interesting saddled with girth as a pen Bill lets as it's buckled,
sin a tore or is it the hill that banks to communique as the Men knee camp,
thy thigh of completed??
Speaking on the ink to that trough of bucket News,
handle with the shape of the you shape a grape,
in the vineyard winery a Village or a scape,
description is simple,
the for letter word.
Now are you spell bound,
is the bind ding that ringer of a phone,
the Tell lure of what is the century on Shipping Nu's is silent muse ick??
Thou Greek of Tau in cheese and snail,
is the curd of that the milk of honey,
on the drink does the rise of dough ramp to the dear,
sewn in the spinning wheel a thread to weave the lettering as a signature piece to sown.
Field and plank as the Cast began to Steer,
a cow of the heard went to speak at the stubbs,
as that became to stitch the chore toll ramps a rib?
What is the Note of Mozart as writing gave to Opera,
is simplicity as easily scene?
??
https://www.google.com/search?q=Egyptian+Nun+Religion&source=lnms&tbm=isch&sa=X&ved=0ahUKEwjg1drahOvXAhWX8oMKHaYKCcwQ_AUICygC&biw=1366&bih=637#imgrc=D_Kp7wyJxxhsjM:
Thou Greek of Tau in cheese and snail,
is the curd of that the milk of honey,
on the drink does the rise of dough ramp to the dear,
sewn in the spinning wheel a thread to weave the lettering as a signature piece to sown.
Field and plank as the Cast began to Steer,
a cow of the heard went to speak at the stubbs,
as that became to stitch the chore toll ramps a rib?
What is the Note of Mozart as writing gave to Opera,
is simplicity as easily scene?
??Nu (mythology)
| Nu in hieroglyphs | ||||||
|---|---|---|---|---|---|---|
Nu | ||||||
Nunu | ||||||
Nu (also Nenu, Nunu, Nun), feminine Naunet (also Nunut, Nuit, Nent, Nunet), is the deification of the primordial watery abyss in the Hermopolitan Ogdoad cosmogony of ancient Egyptian religion. The name is paralleled with nen "inactivity" in a play of words in, "I raised them up from out of the watery mass [nu], out of inactivity [nen]". The name has also been compared to the Coptic noun "abyss; deep".[1]
Nut is also the name of the sky goddess of the Ennead of Heliopolis.
The name is spelled phonetically with the nw hieroglyph
|
(may be repeated three times), with the determiners "sky"
|
and waters"
|
. An alternative phonetic spelling used the phonogram nn
|
. [2]
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Origin myth[edit]
The Ancient Egyptians envisaged the oceanic abyss of the Nun as surrounding a bubble in which the sphere of life is encapsulated, representing the deepest mystery of their cosmogony.[3] In Ancient Egyptian creation accounts the original mound of land comes forth from the waters of the Nun.[4] The Nun is the source of all that appears in a differentiated world, encompassing all aspects of divine and earthly existence. In the Ennead cosmogony Nun is perceived as transcendent at the point of creation alongside Atum the creator god.[3]
History[edit]
Beginning with the Middle Kingdom Nun is described as "the Father of the Gods" and he is depicted on temple walls throughout the rest of Ancient Egyptian religious history.[3]
Depictions[edit]
In the 12th Hour of the Book of Gates Nu is depicted with upraised arms holding a "solar bark" (or barque, a boat). The boat is occupied by eight deities, with the scarab deity Khepristanding in the middle surrounded by the seven other deities.
During the late period when Egypt became occupied, the negative aspect of the Nun (chaos) became the dominant perception, reflecting the forces of disorder that were set loose in the country.[3]
Incorruptibility
Incorruptibility is a Roman Catholic and Eastern Orthodox belief that divine intervention allows some human bodies (specifically saints and beati) to avoid the normal process of decomposition after death as a sign of their holiness. Bodies that undergo little or no decomposition, or delayed decomposition, are sometimes referred to as incorrupt or incorruptible.
Incorruptibility is thought to occur even in the presence of factors which normally hasten decomposition, as in the cases of saints Catherine of Genoa, Julie Billiart and Francis Xavier.[1]
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[hide]Roman Catholicism[edit]
In Roman Catholicism, if a body is judged as incorruptible after death, this is generally seen as a sign that the individual is a saint. Canon law allows inspection of the body so that relics can be taken and sent to Rome. The relics must be sealed with wax and the body must be replaced after inspection. These ritual inspections are performed very rarely and can only be performed by a bishop respecting canon law. A pontifical commission can authorize inspection of the relics and demand a written report.[2] After solemn inspection of the relics, it can be decided that the body is presented in an open relicary and displayed for veneration. Catholic law allows saints to be buried under the altar, so Mass can be celebrated above the corpse.
The relics of Saint Bernadette were inspected multiple times, and reports by the church tribunal confirmed that the body was preserved. The opening of the reliquary was attended by multiple canons, the mayor and the bishop in 1919, and repeated in 1925.[3]
Not every saint, however, is expected to have an incorruptible corpse. Although incorruptibility is recognized as supernatural, it is no longer counted as a miracle in the recognition of a saint.[4]
Embalmed bodies were not recognized as incorruptibles. For example, although the body of Pope John XXIII remained in a remarkably intact state after its exhumation, Church officials remarked that the body had been embalmed[5] and additionally there was a lack of oxygen in his sealed triple coffin.[citation needed].
Incorruptibility is seen as distinct from the good preservation of a body, or from mummification. Incorruptible bodies are often said to have the odour of sanctity, exuding a sweet or floral, pleasant aroma.
Eastern Orthodox Church[edit]
To the Eastern Orthodox Church, incorruptibility continues to be an important element for the process of glorification. An important distinction is made between natural mummification and what is believed to be supernatural incorruptibility. There are a great number of eastern Orthodox saints whose bodies have been found to be incorrupt and are in much veneration among the faithful. These include:
- Anthony, John, and Eustathios
- Saint Alexander of Svir – the incorrupt relics of the saint were removed from the Svir Monastery by the Bolsheviks on December 20, 1918, after several unsuccessful attempts to confiscate them. Finally, the holy relics were sent to Petrograd's Military Medical Academy. There they remained for nearly eighty years. A second uncovering of St Alexander's relics took place in December 1997, before their return to the Svir Monastery.[6]
- Saint Job of Pochayiv
- Saint John the Russian
- Saint Ioasaph of Belgorod – In 1918 the Bolsheviks removed Saint Ioasaph's relics from his shrine in the cathedral of the Holy Trinity at Belgorod, and for some seventy years, their whereabouts remained unknown. In 1927, the cathedral itself was demolished. In the late 1980s, the relics were discovered in Leningrad's Museum of Religion and Atheism, and on 16 September 1991, they were solemnly returned to the new Cathedral of the Transfiguration of Our Lord in Belgorod, in the presence of Patriarch Alexy II.[7]
- Saint Nectarios of Aegina
- Saint Parascheva of the Balkans
- Saint Spyridon
- Dionysios of Zakynthos
- Gerasimus of Kefalonia
- Saint Zosima
- Saint Elizabeth
- Saint John Maximovitch of Shanghai and San Francisco
Instances[edit]
The saints and other Christian holy men and women whose bodies are said to be or to have been incorrupt have been catalogued in The Incorruptibles: A Study of the Incorruption of the Bodies of Various Catholic Saints and Beati, a 1977 book by Joan Carroll Cruz.[8]
Romans[edit]
During marble excavations on the Appian Way in Spring 1485, workers found three marble coffins. In one, twelve feet underground, was the corpse of a young woman, said to have looked as if it had been buried that day, despite being about 1500 years old. The corpse attracted 20,000 plus crowds of spectators in the first few days, many of whom believed it to be of Tullia, daughter of Cicero, whose epitaph was on one of the tombs.[9]
Saints[edit]
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Beatified[edit]
Joaquina Vedruna de Mas
| Saint Joaquina Vedruna de Mas | |
|---|---|
 | |
| Religious | |
| Born | 16 April 1783 Vic, Barcelona, Kingdom of Spain |
| Died | 28 August 1854 (71 years) Barcelona, Kingdom of Spain |
| Venerated in | Roman Catholic Church |
| Beatified | 19 May 1940, Saint Peter's Basilica, Vatican City by Pope Pius XII |
| Canonized | 12 April 1959, Saint Peter's Basilica, Vatican City by Pope John XXIII |
| Feast |
|
| Attributes | Religious habit |
| Patronage |
|
Saint Joaquina Vedruna de Mas (or Joaquima in Catalan) (16 April 1783 – 28 August 1854) - born Joaquima de Vedruna Vidal de Mas and in religious Joaquina of Saint Francis of Assisi - was a Catalan professed religious and the founder of the Carmelite Sisters of Charity.[1] First she married to a nobleman despite her desire to become a nun though she and her husband both desired the religious life; the couple bore nine children but she and her children fled after Napoleon invaded the nation to which her husband remained to fight as a volunteer and later died leaving her widowed but free to pursue her religious inclinations.[2][3]
Her canonization as a saint was celebrated on 12 April 1959.
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[hide]Life[edit]
Joaquima Vedruna Vidal de Mas was born on 16 April 1783 in Barcelona to the nobles Lorenzo de Vedruna - who worked for the government - and Teresa Vidal; her baptism was celebrated on the date of her birth in the parish church of Santa Maria de los Pinos.[3] In 1795 she expressed a desire to become a Carmelite nun but her parents believed she was not mature enough to make such a decision.[1] Her childhood was a pious one and she fostered a special devotion to the Infant Jesus while being known for her obsessive cleanliness and she made her First Communion in 1792.[2]
On 24 March 1799 she married the barrister and landowner Teodoro de Mas (the firstborn of his own household) with whom she had nine children; both husband and wife later became members of the Third Order of Saint Francis and she became known as "Joaquina of Saint Francis of Assisi".[1] Her husband was a friend of her father and was undecided about which of Lorenzo's three daughters to wed: he gave the three a box of almonds and the two older girls rejected it as a childish gift but she accepted and said: "I love almonds" and thus he settled on her.[2] But Napoleon's invasion saw her flee with her children but her husband insisted that he remain to fight as a volunteer and he died on 6 March 1816; she moved with her children after a few months from Barcelona to their estate of "Manso Eseorial" in Vic and she began to wear the habit of the third order on a frequent basis. Here she began her charitable activities with the sick and with women. Her spiritual director - the Capuchin Esteban de Olot - suggested she establish an apostolic congregation devoted to education and to charitable works. Four daughters entered convents and two sons married while three others died as children.[3]
The Bishop of Vic Pablo Jesús Corcuera told her the institute should be of a Carmelite inspiration; she made her vows to the bishop on 6 January 1826. The same bishop wrote the rule for the order on 6 February 1826 and on the morning of 26 February she and another eight women professed their vows while she founded the order at that moment.[2] That morning the group attended Mass at a Capuchin church and then went to her estate to begin their new order. But she also collaborated with Saint Antonio Maria Claret for the writing up of the rule. During the First Carlist War she had to flee from Spain because she had founded a hospital in the Carlist town of Berga that was threatened due to all of the fighting and so she went to Roussillon in France and was there from 1836 until 1842. Her congregation received the papal decree of praise from Pope Pius IX on 5 August 1857 while the order was aggregated to the mainstream Carmelites on 14 September 1860; official papal approval came on 20 July 1880 from Pope Leo XIII. In spite of serious challenges that the civil war and secular opposition posed the institute she founded soon spread into Catalonia. Thereafter communities were established throughout Spain and Hispanic America.[3]
In due course she was forced to resign as the Superior of her order due to sickness; she died during a cholera epidemic in Barcelona on 28 August 1854 but she fell victim to paralysis since 1850. Her first attack of apoplexy came in September 1849 with more following. Her remains are in the order's motherhouse in Vic. Her order now operates in nations such as Japan and Eritrea while in 2008 there were 2012 religious in 280 houses.[2]
Sainthood[edit]
The sainthood cause commenced under Pope Benedict XV on 14 January 1920 in a move that titled her as a Servant of God while the confirmation of her model life of heroic virtue allowed for Pope Pius XI to title her as Venerable on 16 June 1935. The confirmation of two miracles attributed to her intercession saw Pope Pius XII preside over her beatification on 19 May 1940 and the confirmation of another two allowed for Pope John XXIII to canonize her on 12 April 1959 in Saint Peter's Basilica.
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