S
Sophia
Guest
http://esclarmonde.tripod.com/allgemein/rahmen.html
Like hardly another science leaves itself
also the science of history than
Legitimationsbeschafferin
br><span style='font-size:14pt;line-height:100%'> In particular applies to the appreciation of the women.
During the last well 2000 years the woman picture
was coined/shaped by the premis
es of the eastern culture area,
how they delivered in the Bible are.
Our ancestors in pre-Christian time thought in these things
completely differently!
They believed in affecting goettlicher strength in humans
and by him the environment.
As carriers and intermediaries of this goettlichen strength
women were s
uitable in their eyes in the special measure.
We know not least also from the works of the Roman authors:
"inesse quin etiam sanctum aliquid et providum putant
nec aut consilia earum asperantur aut responsa neglegunt"
[ TAC Germania C 8 ],Tacitus History, Required reading for NAZIS
"... vetere apud Germanos more quo plerasque feminarum fatidicas et angescente superstitione arbitrantur deas "
;
[ TAC Hist. 4, 61, vgl. Ceasar Gall. I, 50].
Tacitus History,Required reading for NAZIS
These sources were certainly ignored by a large part of the research.
Instead of
the old-Germanic appreciation and Vergoettlichung
of the woman or the faith of the Teutons in that too discussed,
they made inherent holy ones in their works for the women
the Germanin bought maid, which schuften as a workhorse had,
while their gentleman lay putridly on the bear skin
and with Met could be filled and as desired be bought or sold could.
It was pressed in such a way into
the raster of an eastern woman picture,
into which it did not fit by any means.
Also their high appreciation was not based to completely
different understanding of society, religion and right under
any circumstances only on the particularly commendable customs
the time at that time, but on of them. </span>
Certainly it may have so
metimes actually given bad states,
but is this only one indication of the purge of the Germanic people order
due to the breaking Christianisierung and Roman
isierung.
Even our holy writing, the Edda, is in some parts unfortunately
only one mirror of the purge and not the material condition.
The actual living conditions of our Germanic ancestors
cannot be opened anyhow from a Christian-Roman point of view on.
Against different phrased legends was the Germa
nic woman
the perfectly equal companion of the man.
It was opp
osite even preferentially suitable for the service
at the holy one it, because it possessed the gift,
which to invisible strength-pour the life in itself to open
and for
pointing saying and fate announcing was qualified.
She particularly understood herself on the welfare art,
was closely connected for the weather and the fertility of the earth.
It was the lady over the Gesinde,
decided on the admission of guests and was responsible
for the fulfilment of religious and moral obligations of their kinship.
It participated equally in the banquet,
advised the men taking off to the fight
and reached finally into the times of the emergency to the weapons.
Women were also not raised rarely into politically leading positions.
They carried therefore also as for instance Thorhild,
which express their close relationship with the cult and fight for names.
Their surnames were "the i
ntelligent on
e",
"pride",
"the Dichterin",
the gift realms "etc..
That was the Germanic woman -
before the
Christianity came.
From then on woman word applied nothing more.
The paulinische guiding principle "more mulier taceat in ecclesia".,
which was often used by the church fathers such as Tertullian
and then also Bernhard von Clairvaux,
goes back on the Jewish creation myth with the secondary
erschaffung and primary seduction of the woman.
Still today stands in such a way in the
1. Letter of the Paulus to the Korinther 14, 34:
"as in all municipalities of the holy ones the women
are to be silent in the municipality meeting;
because it is not permitted them to talk,
but are to subordinate itself it, like also the law says."
And in the 1. Letter of the P
aulus at Timotheus 2, 9 - it is called 15:
"in the same way that the women in schicklicher clothes
decorate themselves
with behaviour and breed,
not with ha
ir lichens and gold or beads or precious garb,
but, as sich's ziemt for women, who want to state their Froemmigkeit,
with good works.
A woman learns in the silence with all subordination.
A woman do not permit I that she teaches,
also not that she is over the man gentleman, but she is quiet.
Because Adam was made first, afterwards EH and Adam were not enticed,
which could woman be enticed however to the infringement.
It will become however seelig by the fact that it brings children to the world,
if they remain with deliberation in dormers and in the love and in sanctifying."
In the Germanic creation myth man and woman
are created next to each other not successively from totem loam,
but from alive trees.
The Mr
s. was created not only the man as a companion,
but as an independent personality.
So then also not measured with the Teutons the value of a widow
after
their child number and al
so the divorced woman
was not of inferior importance.
Who thinks here of the obligatory widow victim,
it is said to that that it gave individual cases to
the freiwilligen follow-up to death.
Sacrificing of widows belongs however into the realm of the eastern legends.
If we experienced that the spirit life was with the Teutons
a preferential operating field for women,
then it surprises us not that straight carried it out in foremost
front resistance against the Christianisierung:
From the woman as Mittlerin of the heidnischen Goettlichen
the witch becomes as Buhle of the heidnischen devil.
The disconcerted, weltentwurzelten new Christians purs
ued mission acres
such as women equally.
From the admiration of the Germanic Gods
Teufelsanbetung, from the Germanic dead places hell,
became fro
m the Germanic yearly circle celebrations Christian holidays
and the old Germanic Heiligtuemern became Christ
ian places of pilgrimage.
It is a further fallacy to want to interpret in the Sittenlosigkeit of the
early Christian merowingischen Kleriker and kings than remainders of "heidnischer" conditions.
Thus consisted no reason, the women of abuse to have to raise
Entwuerdigung and slave position.
There was not a reason to have to release it from its terrestrial existence
into a paradiesisches the other world inside.
It would have been sufficient to receive to them their thousands of years old
and respect against culture purge and Entrechtung.
Instead even the Paulusbriefe was still exceeded and shifted
equal the nature peoples Melanesiens and Centr
al Africa,
which make the women responsible into the world directly
or indirectly for the Hereinbrechen of death,
by the medieval maleness their own sin d
ebt in little ritterlicher
manners upon the women.
The case of sin became thereby the authentication basis
of the rule of the man over the woman
from the social life to
inside into the marriage bed.
From the Biblical postulate of the devotion of the woman to the man
the definition of female nature became at all.
The holde, proud Germanin had in such a way to veil from now on,
thus Tertullian, "their danger face bringing, into the sky inside
the annoyance brings."
She was incapacitated and degraded for the object of male possession.
Their it talk, that it only by task to the it of God instruct gentleman,
which man, or direct to God Seeligkeit attain can.
<span style='font-size:14pt;line-height:100%'>The church ideology branded it as a "nut/mother of the sin",
to humans of second class, to humans of
second order,
to the Inkarnation of the bad principle at all. </span>
The time of the Minnesangs was weak flashing of a bad conscience
opposite the women,
because with the faith by any means the affiliation
to the trunks had not changed itself Germaniens
into another!
Where the Minne prospered, no more speech could be from world escape.
For few instants the "nut/mother of the sin" became again the beautiful,
noble Germanin, which one recruited besang and their favour one.
Nevertheless thereby nothing changed in the social reality of the women.
One argued still violently about whether women have at all a soul
and humans are.
Their moral inferiority was not anyway clear and to the development
their mental gifts w
as a thought to be wasted,
since the place of the good, unterwuerfigen,
perfectly dependent and without rights wife and nut/mother was assigned
to
the women anyway.
All this reflected itself in the education of the daughters.
Except up to a certain measure in the monasteries
and in some exceptional cases women enjoyed at all no education.
From Platons conviction that the sexes are equal in mental regard
and therefore an equivalent physical and mental education is appropriate,
one was worlds far away.
It meant instead of its: "women have long hair and short understanding."
"the man is the woman head."
"woman advice turns out equal book wheat only all seven year."
"one is not to entrust to its woman anything important."
"the man is the head, the woman however grass"
is called finally it with the Slawen,
where also
"a man f
rom straw is still so much worth,
when a woman from gold"
and the Mrs. even the dog were finally equated:
"the dog may bark, the wo
man however is to hold the muzzle."
From there it is no longer far to the Mohammed into the mouth put word:
"the paradies of the woman is under the soles of her husband."
Because now the women perfectly the possibility was taken
to work satisfactorily in the life as an independent personality
femaleness was equated soon with cowardice.
"Weibisch" became the insult word.
The women became the "weak sex".
The more coura
geously and more strongly some married man
behaved opposite his wife, varied nevertheless its position
between slipper hero and Martyrer,
who for its indulgence hell agonies threatened.
It waehnte by the flogging of the own Mrs. its malen
ess
and his God-intended mental Fuehrertum to prove to have.
Flogging became in the Middle Ages a legitimate method
of the Frauenzaeh
mung.
It was an everyday procedure on, which the women had to get accustomed.
Even Lessing could not imagine without
"a moderate corporal punishment of the woman"
the male marriage rule.
Finally the Frauenzaehmung was an God-intended fight against the bad
in shape of the daughters Evas in the Middle Ages,
which was not considered less than a devil driving.
Thus in the long run the flogging of the wife
and the torture of the witch were based on the same theological basis,
exceed nevertheless the Boshaftigkeit of the woman in the eyes
of so some contemporary th
ose of the devil.
With the heidnischen Teutons understood the Mrs. each impact
as a deadly offense,
on which it knew to defend itself with just as deadly revenge.
We
continued! Loves reader!
Who knows the "Gleichnis of the ivy and of the trunk"
and knows, where it is to be found in
the Bible?
INDEED , WHERE?
http://esclarmonde.tripod.com/allgemein/rahmen.html
Like hardly another science leaves itself
also the science of history than
Legitimationsbeschafferin
br><span style='font-size:14pt;line-height:100%'> In particular applies to the appreciation of the women.
During the last well 2000 years the woman picture
was coined/shaped by the premis
es of the eastern culture area,
how they delivered in the Bible are.
Our ancestors in pre-Christian time thought in these things
completely differently!
They believed in affecting goettlicher strength in humans
and by him the environment.
As carriers and intermediaries of this goettlichen strength
women were s
uitable in their eyes in the special measure.
We know not least also from the works of the Roman authors:
"inesse quin etiam sanctum aliquid et providum putant
nec aut consilia earum asperantur aut responsa neglegunt"
[ TAC Germania C 8 ],Tacitus History, Required reading for NAZIS
"... vetere apud Germanos more quo plerasque feminarum fatidicas et angescente superstitione arbitrantur deas "
;
[ TAC Hist. 4, 61, vgl. Ceasar Gall. I, 50].
Tacitus History,Required reading for NAZIS
These sources were certainly ignored by a large part of the research.
Instead of
the old-Germanic appreciation and Vergoettlichung
of the woman or the faith of the Teutons in that too discussed,
they made inherent holy ones in their works for the women
the Germanin bought maid, which schuften as a workhorse had,
while their gentleman lay putridly on the bear skin
and with Met could be filled and as desired be bought or sold could.
It was pressed in such a way into
the raster of an eastern woman picture,
into which it did not fit by any means.
Also their high appreciation was not based to completely
different understanding of society, religion and right under
any circumstances only on the particularly commendable customs
the time at that time, but on of them. </span>
Certainly it may have so
metimes actually given bad states,
but is this only one indication of the purge of the Germanic people order
due to the breaking Christianisierung and Roman
isierung.
Even our holy writing, the Edda, is in some parts unfortunately
only one mirror of the purge and not the material condition.
The actual living conditions of our Germanic ancestors
cannot be opened anyhow from a Christian-Roman point of view on.
Against different phrased legends was the Germa
nic woman
the perfectly equal companion of the man.
It was opp
osite even preferentially suitable for the service
at the holy one it, because it possessed the gift,
which to invisible strength-pour the life in itself to open
and for
pointing saying and fate announcing was qualified.
She particularly understood herself on the welfare art,
was closely connected for the weather and the fertility of the earth.
It was the lady over the Gesinde,
decided on the admission of guests and was responsible
for the fulfilment of religious and moral obligations of their kinship.
It participated equally in the banquet,
advised the men taking off to the fight
and reached finally into the times of the emergency to the weapons.
Women were also not raised rarely into politically leading positions.
They carried therefore also as for instance Thorhild,
which express their close relationship with the cult and fight for names.
Their surnames were "the i
ntelligent on
e",
"pride",
"the Dichterin",
the gift realms "etc..
That was the Germanic woman -
before the
Christianity came.
From then on woman word applied nothing more.
The paulinische guiding principle "more mulier taceat in ecclesia".,
which was often used by the church fathers such as Tertullian
and then also Bernhard von Clairvaux,
goes back on the Jewish creation myth with the secondary
erschaffung and primary seduction of the woman.
Still today stands in such a way in the
1. Letter of the Paulus to the Korinther 14, 34:
"as in all municipalities of the holy ones the women
are to be silent in the municipality meeting;
because it is not permitted them to talk,
but are to subordinate itself it, like also the law says."
And in the 1. Letter of the P
aulus at Timotheus 2, 9 - it is called 15:
"in the same way that the women in schicklicher clothes
decorate themselves
with behaviour and breed,
not with ha
ir lichens and gold or beads or precious garb,
but, as sich's ziemt for women, who want to state their Froemmigkeit,
with good works.
A woman learns in the silence with all subordination.
A woman do not permit I that she teaches,
also not that she is over the man gentleman, but she is quiet.
Because Adam was made first, afterwards EH and Adam were not enticed,
which could woman be enticed however to the infringement.
It will become however seelig by the fact that it brings children to the world,
if they remain with deliberation in dormers and in the love and in sanctifying."
In the Germanic creation myth man and woman
are created next to each other not successively from totem loam,
but from alive trees.
The Mr
s. was created not only the man as a companion,
but as an independent personality.
So then also not measured with the Teutons the value of a widow
after
their child number and al
so the divorced woman
was not of inferior importance.
Who thinks here of the obligatory widow victim,
it is said to that that it gave individual cases to
the freiwilligen follow-up to death.
Sacrificing of widows belongs however into the realm of the eastern legends.
If we experienced that the spirit life was with the Teutons
a preferential operating field for women,
then it surprises us not that straight carried it out in foremost
front resistance against the Christianisierung:
From the woman as Mittlerin of the heidnischen Goettlichen
the witch becomes as Buhle of the heidnischen devil.
The disconcerted, weltentwurzelten new Christians purs
ued mission acres
such as women equally.
From the admiration of the Germanic Gods
Teufelsanbetung, from the Germanic dead places hell,
became fro
m the Germanic yearly circle celebrations Christian holidays
and the old Germanic Heiligtuemern became Christ
ian places of pilgrimage.
It is a further fallacy to want to interpret in the Sittenlosigkeit of the
early Christian merowingischen Kleriker and kings than remainders of "heidnischer" conditions.
Thus consisted no reason, the women of abuse to have to raise
Entwuerdigung and slave position.
There was not a reason to have to release it from its terrestrial existence
into a paradiesisches the other world inside.
It would have been sufficient to receive to them their thousands of years old
and respect against culture purge and Entrechtung.
Instead even the Paulusbriefe was still exceeded and shifted
equal the nature peoples Melanesiens and Centr
al Africa,
which make the women responsible into the world directly
or indirectly for the Hereinbrechen of death,
by the medieval maleness their own sin d
ebt in little ritterlicher
manners upon the women.
The case of sin became thereby the authentication basis
of the rule of the man over the woman
from the social life to
inside into the marriage bed.
From the Biblical postulate of the devotion of the woman to the man
the definition of female nature became at all.
The holde, proud Germanin had in such a way to veil from now on,
thus Tertullian, "their danger face bringing, into the sky inside
the annoyance brings."
She was incapacitated and degraded for the object of male possession.
Their it talk, that it only by task to the it of God instruct gentleman,
which man, or direct to God Seeligkeit attain can.
<span style='font-size:14pt;line-height:100%'>The church ideology branded it as a "nut/mother of the sin",
to humans of second class, to humans of
second order,
to the Inkarnation of the bad principle at all. </span>
The time of the Minnesangs was weak flashing of a bad conscience
opposite the women,
because with the faith by any means the affiliation
to the trunks had not changed itself Germaniens
into another!
Where the Minne prospered, no more speech could be from world escape.
For few instants the "nut/mother of the sin" became again the beautiful,
noble Germanin, which one recruited besang and their favour one.
Nevertheless thereby nothing changed in the social reality of the women.
One argued still violently about whether women have at all a soul
and humans are.
Their moral inferiority was not anyway clear and to the development
their mental gifts w
as a thought to be wasted,
since the place of the good, unterwuerfigen,
perfectly dependent and without rights wife and nut/mother was assigned
to
the women anyway.
All this reflected itself in the education of the daughters.
Except up to a certain measure in the monasteries
and in some exceptional cases women enjoyed at all no education.
From Platons conviction that the sexes are equal in mental regard
and therefore an equivalent physical and mental education is appropriate,
one was worlds far away.
It meant instead of its: "women have long hair and short understanding."
"the man is the woman head."
"woman advice turns out equal book wheat only all seven year."
"one is not to entrust to its woman anything important."
"the man is the head, the woman however grass"
is called finally it with the Slawen,
where also
"a man f
rom straw is still so much worth,
when a woman from gold"
and the Mrs. even the dog were finally equated:
"the dog may bark, the wo
man however is to hold the muzzle."
From there it is no longer far to the Mohammed into the mouth put word:
"the paradies of the woman is under the soles of her husband."
Because now the women perfectly the possibility was taken
to work satisfactorily in the life as an independent personality
femaleness was equated soon with cowardice.
"Weibisch" became the insult word.
The women became the "weak sex".
The more coura
geously and more strongly some married man
behaved opposite his wife, varied nevertheless its position
between slipper hero and Martyrer,
who for its indulgence hell agonies threatened.
It waehnte by the flogging of the own Mrs. its malen
ess
and his God-intended mental Fuehrertum to prove to have.
Flogging became in the Middle Ages a legitimate method
of the Frauenzaeh
mung.
It was an everyday procedure on, which the women had to get accustomed.
Even Lessing could not imagine without
"a moderate corporal punishment of the woman"
the male marriage rule.
Finally the Frauenzaehmung was an God-intended fight against the bad
in shape of the daughters Evas in the Middle Ages,
which was not considered less than a devil driving.
Thus in the long run the flogging of the wife
and the torture of the witch were based on the same theological basis,
exceed nevertheless the Boshaftigkeit of the woman in the eyes
of so some contemporary th
ose of the devil.
With the heidnischen Teutons understood the Mrs. each impact
as a deadly offense,
on which it knew to defend itself with just as deadly revenge.
We
continued! Loves reader!
Who knows the "Gleichnis of the ivy and of the trunk"
and knows, where it is to be found in
the Bible?
INDEED , WHERE?
http://esclarmonde.tripod.com/allgemein/rahmen.html